circumspectly 4. Circumstances more VNto the former Circumstances we may for better distinction fuller comprehension of the matter adde 4. more The first is Vehemency of affection which appertaineth to the maner of giving may be reduced to the 7. Circumstance of Alacritie yet in very deed these two differ for divers times wee give things speedily and quickly because wee esteeme them not much or for some interest or other respect albeit with no great affection yet the way to wade into mens heartes and discover whether they bestow their benefites vpon vs with such intire and full affections or no may bee these First alacritie in giving is a good signe 2. If in the giving we perceive the giver much presseth himselfe 3. If the gift be great in it selfe 4. If some danger be imminent vnto the giver for such a gift 5. If the giver be our intire friend 6. If our capitall enemie for therein we may thinke he by a vehement charitable good will overcommeth himselfe The second is if the gift be common to many as if a Prince bring a Conduit of most excellent water into the Centre of a Cittie If a Noble man erect a great Hospitall for the poore blind lame and impotent If a devout Cittizen give all he hath to builde a Church Bridge or such like charitable workes these benefites as they are extended to many so they are more worthie in this respect then such as are communicated to few The third is if in giving gifts among a multitude of equall desert one be singled from the rest vpon whom it is bestowed for in such a case affection signiorizeth and love maketh election because when in the receyvers there is none or small difference in merite then the determination resteth vpon the givers good will which then may best be declared when among many specially one is severed The last is lacke of interest for such gifts as are vnspotted with any blemish of private profitte warrant vs of a sincere affection but how may we know when givers ayme rather at vtilitie then amitie first if wee be well acquainted with their prowling shifting crafty vndermining nature we may assure our selves that that flame is the effect of sea-coales which carrieth ever more smoake of selfe-love then fire of refined good will 2. If apertly by some circumstance of speech or request he maketh we see evidently some commoditie conioyned as for example in all suiters presentes a man of a bad scent may easily feele a smell of profit which perfumeth those gifts 3. If a mean man bestow a great gift vpon one in authoritie which hath no neede of it such a token for most part telleth his masters errand to wit that such a present must prepare the way for some future favour and this rule we are to thinke holdeth so much the surer when the giver is in some want and necessitie 4. If the customary vse of such giftes require some interest as commonly poore mens New-yeere giftes require better recompensations then they bring Certaine Corollaries deducted out of the precedent Discourse of the Motives to Love THe first Corollarie concerneth the love of God the which in giving vs the second Person in Trinitie to be our Saviour and Redeemer hath almost observed all these Circumstances of giftes in a most emminent degree as if I would enlarge this Chapter I could make most manifest but every discreet learned Divine without much labour by appropriating onely these generall considerations to those speciall meditations may performe it by himselfe The second Corollarie touching the Motives of Love which are in number seventeene for memories sake we may reduce to 3. heads For love is an operation of the Wil the Wil affecteth nothing but canded with Goodnesse Goodnesse generally is divided into three kindes Honestie Vtilitie Delightfulnesse but in regard that things profitable are esteemed good or badde honest or vnhonest in respect of the end whereat they ayme for they be alwayes meanes and levell at some ende therefore I thought good to obliterate that second member and in lieu thereof insert conveniency or agreeablenesse to Nature for such things we love for themselves and as it were in them stay our affections without relation to any other particular proiect Goodnes the obiect of our will is the perfection or appetibilitie of every thing reall or apparant and is divided into 1. Honest which is the obiect of vertue and consisteth in conformitie to Reason comprehending these motives to Love 2 Excellencie in Prudence Learning Fortitude Magnanimitie Temperance Iustice c. 3 Bountifulnesse 4 Condonation of iniuries 5 Toleration of wrongs 6 Riddance from evill 7 The manner of giving gifts 8. Convenient to nature that is agreeable to nature for the conservation therof eyther in being perfection or preservation of the kinde and includeth these motives to Love 9 Parentage 10 Beneficence 11 Necessitie 12 A speciall kinde of hatred causing vnion 13. Delightful that is a certaine kinde of goodnes polished with pleasure or wherin pleasure specially appeareth and containeth these motives to Love 14 Beautie 15 Profit of Soule Body Fortune 16 Resemblance in Nature Affection Iudgement Exercise 17 Love of Benevolence cōcupiscēce I am not ignorant that the immensity of mans will may chop and change these motives of love in diverse manners for if we releeve often poore mens miseries for vaine-glory we pervert the vertue of mercy if some fast for hypocrisie they abuse the virtue of temperance if some pray with pride and contempt as the arrogant Pharisee they stayne the vertue of religion and questionles any wicked man may love him that easily condoneth iniuries not for honesty and vertue but thereby to prevayle more against him and crow more insolently over him to coosin him the more boldely and deceyve him without punishment Likewise though beuty be placed among the obiects of Delight yet it may be affected for honesty and so I say of almost all the rest But heere I consider the first aspect and connaturall shew that all these obiects carry with them and how they first enter into a mans affection and are apt to moove and in this sense I doubt not but theyr seates are right and in consideration thereof I have reduced them to these heades The third Corollary It may easily be perceyved in every one of these motives how much more is insinuated then is sette downe and a good Scholler with a flight meditation may by discourse apply these generalities to particular matters for the motive of pleasure or profite may be minced into many partes and in every one a number of particular reasons found out apt to induce the perswasion of the same passion and so I say of the rest Much more I could have added to every one but then the Treatise woulde have growne too great wherefore I iudged it sufficient to touch the tops of generall perswasions to stirre vp love intending therby by to represent occasions to wise men of
Augustine animae quos Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant ex Latinis quidam vt Cicero 3. Tuscul perturbationes dixerunt alii affectiones alii affectus alii expressas passiones vocav runt The motions of the soule called of the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some Latines as Cicero called them perturbations others affections others affectes others more expresly name them Passions They are called Passions although indeed they be actes of the sensitive power or facultie of our soule and are defined of Damascene Motio sensualis appetitivae virtutis ob boni vel mali Damasc 2 de fide orth ca. 22. imaginationem a sensual motion of our appetitive facultie through imagination of some good or ill thing because when these affections are stirring in our minds they alter the humours of our bodies causing some passion or alteration in them They are called perturbations Cic. in 3. Tusc for that as afterward shall be declared they trouble wonderfully the soule corrupting the iudgement seducing the will inducing for the most part to vice and commonly withdrawing from vertue and therefore some call them maladies or sores of the soule They bee also named affections because the soule by them either affecteth some good or for the affection of some good detesteth some ill These passions then be The definition of Passions Zeno apud Cic. 4 Tusc itâ— definit perturbatio ceu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aversa a recta ratione contra naturam animi commotio certaine internall actes or operations of the soule bordering vpon reason and sense prosecuting some good thing or flying some ill thing causing therewithall some alteration in the body Here must bee noted that albeit these passions inhabite the confines both of sense and reason yet they keep not equall friendship with both for passions and sense are like two naughtie servants who oft-times beare more love one to an other than they are obedient to their Maister and the reason of this amitie betwixt the passions and sense I take to bee the greater conformitie and likenesse betwixt them than there is betwixt passions and reason for passions are drowned in corporall organs and instruments aswell as sense reason dependeth of no corporall subiect but as a Princesse in Why passions follow rather Sense thaâ— Reason her throne considereth the state of her kingdome Passions sense are determined to one thing and as soone as they perceyve their obiect sense presently receives it and the passions love or hate it but reason after shee perceiveth her obiect she standes in deliberation whether it bee convenient shee should accept it or refuse it Besides sense and passions as they haue had a league Cic. vbi supra Aristotle insinuates 3. Eth. ca. 2. the longer so their friendship is stronger for all the time of our infancie and child-hood our senses were iointfriendes in such sort with passions that whatsoever delighted sense pleased the passions and whatsoever was hurtfull to the one was an enemy to the other and so by long agreement and familiaritie the passions had so engaged themselves to sense and with such bondes and seales of sensual habites confirmed their friendship that as soone as reason came to possession of her kingdome they beganne presently to make rebellion for right reason oftentimes deprived sense of those pleasures he had of long time enioyed as by commaunding continencie and fasting which sense most abhorred then passions repugned very often haled her by force to condescend to that they demaunded which combate and Rom. 7. 23. captivitie was well perceived by him who sayd Video aliam legem in membris meis repugnantem legi mentis meae captivantem me in lege peccati I see an other law in my members repugning to the law of my minde and leading mee captive in the law of sinne Whereupon Saint Cyprian sayde Cum Avaritia c. Wee must contend Cypr. in lib dâ— mortalitate with avarice with vncleannesse with anger with ambition wee have a continuall and molestfull battell with carnall vices and worldly inticements Moreover after that men by reason take possession over their soules and bodies feeling this warre so mightie so continuall so neere so domesticall that eyther they must consent to doe their enemies will or still bee in conflict and withall foreseeing by making peace with them they were to receive great pleasures and delights the most part of men resolve themselves never to displease their sence or passions but to graunt them whatsoever they demaund what curiositie the â—ies wil see they yeelde vnto them what daintie meates the tongue will taste they never deny it what savours the nose will smell they never resist it what musicke the eares will heare they accept it and finally whatsoever by importunitie prayer or suggestion sensualitie requesteth no sooner to reason the supplication is presented but the petition is graunted Yet if the matter heere were ended and reason yeelded but onely to the suites of sensualitie it were without doubt a great disorder to see the Lorde attend so basely vpon his servants but reason once beeing entred into league with passions and sense becommeth a better friend to sensualitie than the passions were before for reason straightwaies inventeth tenne thousand sorts of new delights which the passions never could have imagined And therefore if you aske now who procured such exquisite artes of Cookerie so many sawces so many broths so many dishes No better answere can bee given than Reason to please sensualitie who found first such gorgeâ—â—s attyre such varietie of garments such decking trimming and adorning of the body that Taylors must every yeere learne a newe trade but Reason to please sâ—nâ—ualitie who dâ—uised such stately Palaces such delicious gardens such precious canopies and embroidred beddes but Reason to feede sensualitie In fine discourse over all artes and occupations and you shall find men labouring night and day spending their witte and reason to excogitate some newe invention to delight our sensualitie In such sort as a religious man once lamenting this ignominious industry of reason imployed in the service of sense wished with all his hearte that godly men were but halfe so industrious to please God as worldly men to please their inordinate appetites By this wee may gather howe passions stand so confined with sense and reason that for the friendship they beare to the one they draw the other to bee their mate and companion Of Selfe-love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Amor proprius CHAP. III. ALthough in the precedent Chapter wee touched in part the roote from whence did spring those spinie braunches of briarie passions that was the league and confederacie made with senses yet for more exact intelligence of their nature or rather nativitie I thought good to intreate of selfe-love the nurse mother or rather stepdame of all inordinate affections God the author of nature imparter of all goodnes hath printed in euery creature according
passion continueth the force of our imagination because whatsoever passeth by the gates of our senses presently entreth into the court of our imagination where the sensitive appetite doth entertaine it therefore seeing all passions cause some sence or feeling more or lesse in the body so long as they endure the imagination likewise representeth to the vnderstanding so long the obiect of the passion and as a deceitfull Counsellor corrupteth his Iudge The last reason which importeth more then both the other proceedeth from a naughty will for that the soule hauing rooted in it these two partes sensitive and reasonable the will perceiving that the soule reioyceth she also contenteth herselfe that the inferior appetite should enioy her pleasure or eschew her griefe with reason or against reason she careth not so she may be made partaker as the great Turke permitteth every one to live in his Religion so they pay him tribute And for this cause she commandeth the witte to employ all the power and force to finde out reasons and perswasions that all the appetite demaundeth standeth with reason and is lawfull the which collusion I take to be one of the rootes of all mischiefes that nowe cover the face of the world that is a wicked will commanding the wit to finde out reasons to pleade for Passions for this corrupteth yea wholy destroyeth the remorce of conscience the carefull gardian of the soule this maketh men obstinate in all enormious vices for when the witte is once perswaded and no further appellation can be admitted then the soule is confirmed almost in malice this maketh so many Atheists for vinum mulieres apostatare Eccles 19. faciunt sapientes wine and women make men leave Religion for as wine maketh men drunke and robbeth the vse of reason so inordinate love and affection make drunke the soule and deprive it of iudgement this in fine robbeth soules from God and carrieth them to the divell For if we examine exactly the groundes and origens of Apostasie from true fayth and the causes of heresies we shall finde them to be some one or other wicked vice of the will or vehement Passion which perverteth the iudgement specially when the Religion forbiddeth or punisheth those vices wherevnto the wicked will or Passions tend S. Augustine relateth diuers who denyed the tormentes of hell and their Eternitie thereby to flatter their vitious affections Aug. lib. 1. de â—â—â— cap. 18. with a pretended assurance of impunitie S. Chrysostome reporteth that the arch-heretike Paulus Samosetanus for Chrysost hom 7. in Iohan. the love of a woman forsooke his fayth and religion S. Gregorie the great imputeth it to avarice and covetousnesse that many fall from their faith or not admit a true faith for the Iew that thirsteth after Vsury will hardly admit Christianitie which shutteth from the Gregor lib 20. moral cap. 12. holy mount of Gods eternal blessednesse all those that lende their money to Vsurie as in the 14. Psalme is manifest Furthermore wee may aptly remonstrate how inordinate Passions cause and ingenerate in the soule all those vices which are opposite to prudence The first is Precipitation or Rashnesse which is nothing else but Precipitation an vncircumspect or vnripe resolution or determination in affaires or negotiations for the iudgement being blinded with the Passion considereth not exactly for the importance of the businesse those circumstances which may withdraw it from the prosecution of such a vitious action I remember that when I was in Italy there was a Scottish Gentleman of most rare and singular partes who was a Retainer to a Duke of that Countrey hee was a singular good Scholler and as good a Souldier it chanced one night the yong Prince either vpon some spleene or false suggestion or to trie the Scots valour mette him in a place where hee was wont to haunt resolving eyther to kill wound or beate him and for this effect conducted with him two of the best Fencers hee could finde the Scot had but one friende with him in fine a quarrell is pickt they all draw the Scot presently ranne one of the Fencers thorow and killed him in a trice with that hee bended his forces to the Prince who fearing least that which was befallen his Fencer might happen vpon himselfe he exclaimed out instantly that he was the Prince and therefore willed him to looke about him what he did the Scot perceyving well what he was fell downe vpon his knees demaunding pardon at his handes and gave the Prince his naked rapier who no sooner had receyved it but with the same sword he ranne him thorow to death the which barbarous fact as it was condemned of all men so it sheweth the Precipitation of his passionate irefull heart for if hee had considered the humble submission of his servant and loyaltie of his subiect and valour of his souldier if he had weighed the cowardlinesse of his fact the infamie that hee should thereby incurre hee would never have precipitated into so savage an offence But if with overmuch rashnesse a man contemne or despise any Lawe preferring his passionate iudgement before the prescript of lawe and reason then his headdinesse is termed Temeritie The second vice is Inconstancie which is a change Inconstancie or alteration of that purpose or resolution which a man had prudently determined before And this we may daily try in al incontinent persons who resolutely determine in the calme of their passions never to fal into their former filthinesse but presently when the Passion ariseth all the good resolutions are forgotten and that which an vnpassionate mind detested a passionate soule most effectually pursueth Not much vnlike that which David once writ of himselfe Ego dixi in abundantia Psalme 29. mea non movebor in aeternum I sayde once in my abundance or as the Calde text hath in my tranquillitie I will not be moved eternally Avertisti nanum tuum factus sum conturbatus Thou turnedst away thy hand and I was troubled as if he had sayde thou permittedst me to be troubled with a Passion and then my confident determination was changed The third vice against Prudence groweth vpon excesse of wicked consideration as precipitation inconstancie Astutia or craftinesse vpon the want or defect of circumspection For the Passion delighting or afflicting the minde causeth the iudgement to thinke invent devise all meanes possible eyther to enioy the Passion of delight or to avoyde the molestation of sadnesse and feare Wherefore Love is sayd to be Ingeniosissimus most wittie for the thought of such matters as concerneth love continually delighting the minde and rolling daily and hourely in the fancie suggesteth a worlde of conceites and inventions to finde out meanes and wayes to nourish preserve and increase the Passion insomuch as they which love vehemently are never well but eyther with them whom they love or solitary by themselves coyning some new practises to execute their inordinate love and
could not attaine vnto some good meanes to direct them And albeit in every particular treatise of particular Passions I pretend to touch this string yet I could not omit to set downe some generall rules as both methode and matter require Before all other thinges it is most necessary for hi◠that will moderate or mortifie his Passions to know his owne Inclination and to what Passions his Soule most bendeth for you shall have no man but hee is inclined more to one Passion than another the meanes to come to this knowledge may be these To expend thy naturall constitution for cholericke men be subiect to Anger melancholy men to Sadnesse sanguine to Pleasure flegmatike to Slouth and drunkennesse Besides consider with what company thou most delightest and in them thou shalt see a patterne of thy Passions for like affecteth like as Augustus being at a Combate where was present an infinite number of people and among the rest as principal his two daughters Iulia and Livia Sueton. he marked what company courted them and perceyved that grave Senatours talked with Livia and loose yonkers and riotous persons with Iulia whereby hee came to discerne his Daughters inclinations and manners for he well knew that customes and company are cousin germanes and maners and meetings for the most part sympatize together Hereunto adde thoughtes and words if one speake and thinke much of beautie vaine attire glory honour reputation if he feele in his heart that often he desireth to be praised or to insinuate his owne praise it is most manifest that the Passion of Pride pricketh him and so I meane of all other Affections because the minde doth thinke and the tongue will speake according to the Passions of the heart for as the Ratte running behinde a paynted cloth betrayeth her selfe even so a Passion lurking in the heart by thoughts and speech discovereth it selfe according to the common Proverbe ex abundantia cordis os loquitur from the aboundance of heart the tongue speaketh for as a River abounding with water must make an inundation and runne over the bankes even so when the heart is overflowen with affections it must find some passage by the mouth minde or actions And for this cause I have divers times heard some persons very passionate affirme that they thought their hearts would have broken if they had not vented them in some sort either with spitefull words or revenging deeds and that they could do no otherwise than their Passions inforced them Another remedy to know thy selfe more palpable to be perceived most profitable to be practised I thinke to be a certaine reflexion that thou mayest make of thy selfe after this maner marke in other men their words gestures and actions when as they seeme to thee to proceed from some inordinate Passion as if thou see for example one eate very greedily stuffe his cheeks like two dugs then plainly it appeareth such actions glaunce out of gluttony likewise if thou heare one talke bawdily questionles such speeches leake out of a lecherous hart If one be fickle in apparel in customes exercises such are the of-springes of inconstancy after thou hast well noted the fruits of these Passions make then a reflexion vpon thy selfe and weigh whether thou hast not done heretofore and daily doest such like but that the vaile of self-love doth blind thy eies that thou canst not see thē It is good also to have a wise and discreet friend to admonish vs of our Passions when we erre from the path and plaine way of Vertue for as I have often sayde selfe-love blindeth much a man and another may better iudge of our actions than we can our selves but I would not haue this Scindicke to be molestfull and to make of a moale-hill a Mountaine but to shewe the Passion and the reason why such wordes and actions were vndecent Truely if a man might haue such a friend I would thinke hee had no small treasure And especially this ought to bee practised by great Persons who never almost heare the trueth concerning their owne actions for Flatterie fayneth falshood hope of gayne and preferment mooveth them to prayse vices for vertues This Trueth might largely bee prooved but that it is more palpable by experience than can be denyed It chanceth sometimes by Gods permission that our enemies who prie into our actions and examine more narrowly our intentions then wee our selves discover vnto vs better our Passions and reveale our imperfections then ever we our selves As befell vnto S. Augustines mother the holy Monica who as he relateth in his Confessions being from her youth accustomed to drinke onely water was after some time by her friendes and parents caused to sippe a little wine and so by sipping little and little she came to such a delight of drinking wine that she would sip off a prettie cuppe It happened one day that the Maid of the house and shee fell at some wordes and the Maid according to womens fashions vpbrayded her with all the faultes she knewe and among the rest expostulated this calling her meribibulam a tos-pot or tippler of pure wine the godly Monica conceyved such an aversion from wine and such a shame by this expostulation that she never drunke any more all the dayes of her life Lastly a good way to know the inclinations of the mind is like the manner we come by the knowledge of the inclinations of our bodies that is by long experience For as we say if a man before fortie yeeres of age be not a good physition of his owne bodie that is if he know not whether his inclination bendeth what doth him good what bringeth harme he deserueth to be registred for a foole euen so he that in many yeares by continuall practise of his owne soule perceiueth not where his passions lie in my iudgement he scarce deserueth the name of a wise man for as he may be begd for an ideot who riding a horse for tenne yeares euery day from morning to night and yet knoweth not the qualities of his horse and the vices whereunto he is subiect so he which euery day manageth his owne soule if after tenne yeeres labour he cannot find whither the inclinations tend he may well be thought either very vitious or very simple Meanes to mortifie Passions CHAP. II. AFter thou hast attained the knowledge of thy inclinations thou must then consider whether they be extraordinarily vehement or no For as to greater griefes stronger remedies are applied so to furious and outragious passions more forcible meanes are to be ministred If thou thorowly perceiue thy passions to exceed the common course then looke to the end of the 16. chapter where thou shalt see how hard they are to be reyned and what great yea and extreame difficultie they cast vpon thee against vertue and goodnesse and then thou mayest accept these few rules Euery moderat passion bordureth betwixt two extreames as liberalitie betwixt auarice and prodigalitie temperat diet
and benefits vpon mâ— and this I perceiued not to bee a thing proper to men alone but also incident to beasts who loue and fawne vpon their benefactors When I lifted vp mine â—ies to thee and considered the meat I eat the drinke I dranke the cloathes I wore the aire I breathed the sences I vsed the life I enioied the wit wherewith I reasoned the will wherewith I affected all were thy dayly gifts hourely momently yea instantly by thy prouident hand vpheld and maintained I concluded with my selfe that of all benefactors thou was the best and therefore deserued to be loued most and for that euery instant I wholly in bodie and soule life and being depended vpon thee so in euery instant if it were possible I should consecrate my selfe intirely with a most gratefull remonstrance and recognition of thy benefits bestowed vpon me When yeares grew vpward and reason riper in reading antient prophane and sacred writers I found in them certaine worthie men highly commended and celebrated here a Salomon for wisedome a Dauid for valour a Hercules an Achilles an Alexander a Caesar a Scipio an Hanniball a Constantine in panigericall Orations in heroicall verses blazed abroad to all the world present and registred for record to all posteritie as Third motiue Excellencie valiant captaines prudent gouernours glorious Heroes mirrors and maiesties for their times in the world And it seemed to me that my heart was drawne to loue affect such personages for albeit I admired their eminencie aboue the rest yet I know not how but such an excellencie wrung out and enforced a reuerent affection in my breast for I esteemed them worthie of loue whom so many wise men thought worthie of admiration and reputed as worthies of the world Afterwards with the eies of my consideration I glanced O my God of infinit perfection vpon thee all these renowned Heroes resembled to my sight so many mirmicoleons or lions amoÌ„gst emmets who surpasse them a little in greatnes and force in comparison of lions indeed for might and Olyphants for immensitie nay lesse for what are all monarchs and mights compared to thee but folia quae vento rapiuntur Iob. 13. dried and withered leaues blowne abroad with dust in the wind with a blast of thy mouth they are blowne downe from their regall thrones withered with diseases dispersed in sepulchres consumed to dust and euery moment wheÌ„ it pleafeth thee annihilated reduced to nothing What hath their power to doe with thine omnipotencie their base excellencie with thy supreme maiestie their prudence policie stratagems with thine infinit wisedome and incomprehensible counsels Ah my God of boundlesse blessednesse as the highest pitch of their preheminence is vile vassalage compared to thee so thy loue should disdaine not onely to be equalled but also conferred with theirs The further I passed the more obiects alluring to loue 4. Motiue Beautie I discouered for beautie of bodies the glorie of nature the glimpse of the soule a beame of thy brightnesse I see so inticed mens senses inueagled their iudgements led captiue their affections and so rauished their minds that such hearts were more present in thoughts desires with such bodies where they liked and loued than with that bodie wherein they soiourned and liued And what was this beautie which so fed their appetites it could not be certainely any other thing than the apt proportion and iust correspondence of the parts and colours of visible bodies which first delighted the eye and then contented the mind not vnlike the harmony of proportionable voices and instruments which seed the eare and health which issueth from the iust proportion temper of the foure humors and some daintie tast which ensueth from the mixture of diuers delicat meats compounded in one This harmony of mortall bodies O my God the beauty of beauty hath disconsorted and consequently deformed many an immortall soule Thou neither hast bodie nor parts and therefore art thou not beautifull Why then didst thou say pulchritudo agri mecum est the beautie Psal 39. Isay 66. of the field is with me and in me If thou didst argument profoundly and conclude infallibly that thou wast not Psal 73. Luck 12. barren who imparted fecunditie to others questionlesse thou must by right reason be beautifull who deckes and adornes the poore lillies in the field with a more glorious mantle than euer couered the corps of sage Salomon for all his treasures wisdome Thou wantest grosle massie terrene corruptible parts wherein according to our materiall sensuall conceits beautie consisteth but thy beauty transcendeth this infinitly more than all the world the least graine of sand which lieth vpon the Ocean shoare For thy harmonie thy consort thy proportion springeth from the admirable vnion of all thy perfections all thy creatures produced and producible in thee are vnited the lambe and the lion fire and water whitenesse and blacknesse pleasure and sadnesse without strife or contention without hurt or iniurie in a diuine harmonie and most amiable beautie dwell reside and liue in thee Some philosophers said truly albeit not so plainely as all common people could perceiue them That thou wast a centre out of which issued innumerable lines they meant thy creatures the further they extended from thee the further they were disunited among themselues and the neerer they approched vnto thee more strictly they were linked together and at last all vnited and identified in thee their centre last end and rest Gardens and fields are beautifull pallaces cities prouinces kingdomes bodies of men and women the heauens the angels and in fine the whole vniuersall world framed in number weight and measure all parts keeping their places order limits proportion and naturall harmonie all these in particular in themselues and combined in one are inameled with a most gratious vagisnesse lustre and beautie all which proceeded from thee and resideth in thee and are comprised in a far more sublime and eminent degree in thee than in themselues or than an angell of gold containeth in value ten shillings of siluer for in themselues they are limited in essence and kept within the narrow bounds and bankes of naturall perfection but these little riuers ioined in thee find an illimitate and boundlesse sea wherein they haue neither bottome nor bound What shall I say of you three three sacred persons in Trinitie distinguished really and yet indistinct essentially doth not this distinction cause a difference and this admirable vnion an inexplicable consonance Are not your three persons hypostases or subsistences the infinit bounds lists and limits of an interminat immensiue and endlesse essence Are not these the borders of your beautie your attributes of bountie simplicitie vnitie veritie eternitie immensitie impassibilitie wisdome prouidence omnipotency charity iustice mercie clemencie benignitie magnificencie in some sort distinguished yet really the same perfection are your blessed intellectuall face those amiable colours that glorious beautie that maiestical countenance that
with endamaging vs endamaged greatly himselfe as a flye to put forth a mans eye leeseth her owne life so many men both wickedly and iniustly care not to waste consume their own wealth and substance in sutes and lawes so they may begger their adversaries and not much vnlike him who said he could well be contented to be hanged so he had killed his enemy I say this circumstance aggravateth greatly the iniury because it argueth an excesse of malice whereby the iniurer doth not only iniury me against equitie and reason but also rather then he will omit to harme me he careth not to harme himself as though he preferred my evill before his own good and iudged it better to hurt vs both then his malitious mind should rest vnsatisfied 7. If he had offered me many iniuries before the which I never revenged for by this appeareth his malice is vnsatiable and therefore reiterateth often his mischievous mind as though no drop of spite should rest in his heart vnpowred out The iniurie in it selfe § 9. WE may be iniuried in the goods of our soules our bodies of fortune or of good name existimation or reputation In the goods of our soules if any man craftily inveagle our iudgements with errours heresies or false opinions If we be importunely induced or deceitfully inticed to any offence of God or breach of his commandements If any hinder oâ—â—â—op vs from the service of God receiving of sacraments hearing of his word preached or taught In the goods of our bodies by killing mayming wounding beating or any way abusing of them In goods of fortune by theft cosinage vsurie not repaying due debts hurting our cattell fervants children friends lands tenements or any kind of possession In goods of same or reputation by detracting calumniating convitiating or any way dishonoring vs as mocking gibing or after any scurrilous maner deriding libelling against vs or any way impeaching our good name fame we hold among meÌ„ Ordinarily the goods of the soule are prized above the goods of the body and these more esteemed then the favours of fortune and they preferred before the blazon of honour because as the origen of love is first a mans selfe and for it all other things beloved so these goods which are most neere himselfe and concerne his substance or necessary preservation thereof are more affectually loved then they which touch him lesse as first his body then goods of fortune and last of all same I sayd ordinarily for if we compare a title of honor as to be Earle Baron c. these are to bee preferred before a great summe of money yet I doubt not but if election were given an Earle to bee a beggar and an Earle all his life or a simple Merchant but exceeding rich hee would rather choose this and refuse that for there is no miserie like Nobility pressed with penury Wherefore alwayes must be held with the chiefest of one degree of goods with the chiefest of an other and so the comparison framed as the chiefest goods of the soule of grace vertue wisedome prudence c. are to be valued above the life of the body integritie of members wealth fame c. I know against this division and reason some will obiect that common Text of Scripture Melius Proverb 22. 1. est nomen bonum quam divitiae multae super argentum aurum gratia bona A good Name is better then many riches and a good grace that is a gratious and favourable good liking among men above silver and gold But to this Text I answere that in it are involved good friends and their gratious good willes which are favors of Fortune and so to be preserred before riches which are contayned in the same degree Secondly fame and a good name sometime is necessarie to the perfection of vertue and the good of the soule as without them the Preacher should perswade but sorrily the Magistrate be obeyed but servilely the Prince honored but ceremoniously in fine take away a good Name and all vertuous examples wil seeme counterfeit hypocrisie Thirdly true it is a good Name ought to bee prized above many riches but I thinke there be few rich men in the world that had not rather bee iniuried in their good Name then fall to begging Fourthly a good Name or a good Fame wayteth vpon a good Life and he that liveth badly for most part carrieth as bad a name and a fame to our purpose then a man must have care of his good Name because hee should live vertuously whereby such a good Name is gotten and indeed such a precious fruite hanging vpon so noble a Plant surpasseth all worldly wealth and this I take to be the true and literall sense of this Text of Scripture whence-from exhaleth that sweete and fragrant smell of gracious pleasing and contenting of all men for a soule that is really vertuous and so knowen and blazed abroad cannot but stirre vp mens hearts to like and love well such a Person Every iniury then offered tendeth to the bereaving of vs of some of these goods related of soule body fortune or fame and therefore according to every degree of goodnesse ought to be esteemed Secondly if the iniury did vs much harme and the iniurer no good if it hurt many a Towne Citie Province State or Kingdome for to more persons it extendeth the poyson is more pestilent and the malice more vehement Thirdly At what end the Iniurie aymed if he cosined to procure meanes to murder to commit adultery to hurt the State this externall Motive augmenteth his malice The Iniuried § 10. FIrst the greatnesse of the Person iniuried encreaseth the iniurie as a blow given to a Prince even by a Prince is accounted more offensive then done to a private man by a Prince or a private person Secondly the nocuments ensuing are to be considered which necessarily follow and are not casually therevnto annexed For example one causeth an Innocent to be imprisoned or hanged by false accusations and forgeries the charges as fees to Officers Iaylors losse of lands goods libertie and life extraordinary expences for lodging diet going abroad c. as all these dammages follow and augment the iniurie so they ought to be satisfied and without consideration of this recompensation and full accomplishment thereof the heires of the iniuried receyve not iustice nor a correspondent equalitie to the excesse of the iniurie when restitution should be made Thirdly if among divers who might and in reason should have beene iniuried rather then wee yet vpon spite we were singled from the rest for this iniust separation proceedeth from maligning hatred specially bent against our persons Fourthly if the person iniuried was then presently doing or labouring for the offenders good or commoditie as if an Oratour were perswading the Common-weale to some glorious enterprise a private subiect should goe about to kill him The manner of Iniurying § 12. IF wee be in countenance and externall apparance held as
attayning vnto learning Whereupon grew those dissenting and contradicting Sectes of Peripatetikes Academikes Stoickes Epicures Thomists and Scotists Realles and Nominalles but by the disprooving of one anothers opinion which proceeded from the difficulty of vnderstanding and conceyving of Learning V. Ignorance and Errours about God YEt if men by sweate and labour by distilling their Braynes and spending their Spirits in studies at last could winne the victory of Errours and Ignorance then all paynes were sufficiently rewarded the interest would defray the expences of the Voyage But alas how many have wandered in a vast desart of learning amongst brambles and bryars not able to passe forward nor returne backeward who would thinke men could be ignorant of the Maiestye of God which all bruite and Interroga Iumenta et docebunt â—e Volatilia Coeli indicabunt tibi loquere terrâ— respondebit tibi narrabunt pisces Maris Quis ignorat quod manus Domini haec omnia fecerat Iob. 12 7. senselesse creatures confesse and yet such is and hath beene the palpable ignorance of the world that in place of God some worshipped Calves others Serpents other Crocodiles others Onions and Garlike I omit how many supposed very wise adored the Sunne Moone and Starres the Elements of earth fire and water for these errours might have carried some shew of wisedome in respect of the other absurdities How could men be more besotted than to imagine God by whom they lived mooved and were whose goodnesse sustayned them whose power vpheld them whose wisedome directed them to be a Crocodile or a Calfe or Commoâ—a quibus vtimur lucem qua â—rutmur spiritum quem ducimus a Deo nobis dari impartiri vâ—demus Cic. pro Rosâ— Amer. that Divinitie could inhabite such savage Beasts where was the imortall soule the Image of the Trinity the faculty of vnderstanding the power of apprehending iudging and discoursing Were all these drowned in darkenesse did no sparke of light or life shine over them O ignorance intollerable O blindnesse more grosse than not to see when the Sunne lodgeth in his Zenith VI. Ignorance and Errours about our Soules and bodies BVt some will say Gods Maiesty dazeled theyr eyes they were not able by the weake light of Nature to behold so super-excellent a glory well at least they might have knowne themselves for what was more neere them then their owne soules and bodies their five senses the operations of vnderstanding and affecting the Passions of the Minde and alterations of the body yet the Ignorance and Errours which both inchaunted them and inveigle vs are almost incredible I could propound above a hundreth questions about the Soule and the body which partly are disputed of by Divines partly by naturall and morall Philosophers partly by Physitians all which I am of opinion are so abstruse and hidden that they might be defended as Problemes and eyther parte of Contradiction alike impugned Some I will set downe that by them coniecture may be made of the rest Problemes concerning the substance of our Soules 1 WHether in mens bodies there reside more formes then one 2 Whether it can bee demonstrated by naturall reason that the Soule is immortall 3 How can the Soule extend it selfe thorow the whole body being a Spirit indivisible inextensed and able whole and entire to reside in one only and indivisible poynt 4 How are the Soule and Body Spirite and Flesh coupled together what chaynes what fetters imprison a spirituall Substance an immortal Spirit in so base stinking and corruptible a carâ—â—asse 5 How by punishing the flesh or hurting the body the Soule feeleth payne and is afflicted 6 Whether the hayres spirites blood choler fleugme skinne fatte nayles marrow be animated or no. 7 Whether the Bones and Teeth be sensitive or no. 8 How the Soule contayneth those three degrees of vegetative sensitive and reasonable 9 How these three degrees do differ 10 How the Soule of a Child being contained and dispersed in so little a body when it is borne afterward dilateth it selfe and spreadeth in the body of a man 11 When an Arme or a Legge is cut off by chance from the Body what becommeth of the Soule which informed that part 12 Why departeth the Soule from the Body in a vement Problemes concerning the faculties in generall Sicknesse it being immortall and independing of the Body able to live in ayre water or fire 13 How many faculties do spring from the Soule 14 How they spring in order one depending vpon an other or without any dependance 15 How do they differ from the Soule 16 Whether are they subiected in the Soule Body or the whole 17 What dependance hath our vnderstanding vpon Problemes concerning our vnderstanding the imagination 18 How a corporall imagination concurre to a spirituall conceit 19 What is apprehension and conceyving 20 What iudgement and affirming 21 What discourse and inferring 22 How these three differ what is their obiects 23 How apprehend wee so many things together without confusion 24 How are these three operations of our wit subordinated 25 How they erre 26 How they may be certified 27 What is a vitall acte of Vnderstanding 28 How the formes faculties habites and Soule it selfe concurre to such an acte about every one of these foure many questions may easily be propounded but hardly resolved 29 What is a Habite 30 How ingendred 31 How augmented 32 How diminished and corrupted 33 In what faculties of our Soules habites principally allodge 34 Whether the acte or habite be more perfite 35 How are habits distinguished in the same faculty 36 How the habites of our imagination and vnderstanding of our sensible appetite and will differ when they tend vnto sensible obiects 37 What is the vniversall obiect of our Vnderstanding every thing or onely the trueth of things 38 Whereupon commeth the difficulty we finde in Vnderstanding proceedeth it from the obiect or the weakenesse of the faculty or both 39 How doth Reason direct and correct Sense 40 Whether knowledge concurreth as an efficient cause to effect the operations of our will or no. 41 What is Arte what the Idaea in the Artificers minde by whose direction hee frameth his woorkes what is Prudence Wisedome the internall speech and words of the minde 42 What is the habite of principles 43 What the law of Nature and how engrafted in our Vnderstanding 44 What is Conscience 45 Whence-from proceedeth Remorce 46 What is evidence and certitude in Knowledge and how they differ 47 How Knowledge and perfit Science differ from credulity and opinion and whether feare be necessarily included in every opinion 48 If ever man had such a demonstration as Aristotle describeth in his first Booke of Posteriors 49 Whether a Demonstration once had can ever be lost or no. 50 Why can we not come by as firme knowledge in Logick Physicks or Metaphysicks as in Mathematicks 51 How wee vnderstand discourse and dispute in Dreames 52 Whether children discourse actually or no.
of infections of fits of agues theyr causes courses continuances whence-from proceedeth the indeficient regular and irregular beating of the pulse the substance scituation correspondence and vse of all partes of a mans body the conversion dispersion perfection and alteration of blood No man I thinke can be learned who may not plainely perceyve what an infinite matter I have propounded here of knowledge and yet how little even the wisest know This subiect would have bin more apparant if I had interlaced these questions with diversities of opinions and confirmed each one with the best grounds and arguments but this curious sort of discourse I leave to Schooles Onely I will inferre our extreme Ignorance that few or none of these difficulties which concerne vs so neere as our soules and bodies are throughly as yet in my iudgement declared even of the profoundest wits for I know not how their best resolutions leave still our Vnderstandings drye thirsting for a clearer and fresher Fountaine VII Ignorance and Errours in knowing base Creatures BYt no doubt God is of infinite Maiestie our soules immateriall spirits our bodies thereunto proportionated and therefore there may be some excuse pretended of this Ignorance the obiects are too noble our capacities too feeble the meanes to attayne vnto such knowledge too difficult our Soule dwelleth in the tabernacle of flesh blood it is drowned in humors and fatnes it is blinded with vapours mists it sees thorow carnall windowes and cloudy spectacles Well I admit this ignorant answere but at least if we cannot vnderstand those things which be above vs our selves and those which be equall with vs wee shall comprehend and fully conceyve all those Creatures beneath which serve and obey vs. But alas our Ignorance is not here finished for I know not whether I may better say men are ignorant of all things in generall or know nothing in particular for in trueth there is no Creature in the world that wee perfectly comprise and vnderstand I now leave the Heavens the Starres the Planets the Birds of the ayre the Fishes of the Sea the Beasts of the Land and wil take one of the least creatures which creepeth vpon the earth and thereby convince our Ignorance Basil epi. 168. quae est ad Eunomium as Saint Basil convinced the boasting presumption of Eunomius the heretike who vaunted that he knew GOD and his Divinity and that shall be a very Emmet so little in body so base in substance of so small account yet I say that no man how learned soever can satisfie those demaunds which may be propounded about this contemptible beast 1 Whether it breatheth or no. 2 If those little corps be vpheld with bones 3 If those small members be lincked together with sinewes or chayned with strings 4 If those sinewes be fortified with muscles 5 Whether downe the backe Nature extendeth a chayne plyable to turning or bending 6 Whether thorow the chain passeth a white marow 7 Whether the sinowy membranes impell the rest of the body 8 Whether it hath a Lyver or no. 9 Whether in the Lyver a receptacle of Choler 10 Whether a heart 11 Whether kidneis 12 Whether arteries 13 Whether veines 14 Whether skinnes 15 Whether a traverse or midriffe 16 Whether is it bare or hayrie 17 Whether single or cloven footed 18 How long liveth it 19 After what manner is it begotten 20 How long dwelleth it in the wombe 21 Why do not al creep but some fly some creepe All these questions are mooved by S. Basil and hee concludeth thus Si minutissimae formicae naturam nondum cognitione apprehendisti quomodo incomprehensibilis dei vim te imaginari gloriaris If thou canst not comprise by knowledge the nature of the least Emmet how gloriest thou to imagine the power of the incomprehensible God These questions onely concerne the body of an Emet but many more might be demaunded and ten times more about the sensitive soule yet these suffice to declare the weakenesse of our Vnderstanding Yea I will adde an other consideration of no smaller importance then the rest that although as wee see by dayly experience many men study night and day poring forth their braines and eies vpon their bookes yet I am of opinion that if we could see the opinions even of the best learned man in the world with as plaine perspicuitie as we discerne blacke from white wee should find in his vnderstanding more errours then truethes more falsities then verities more ignorances then sciences more that ought to be forgotten then is well learned finally more chaffe then corne I alwayes except matters of faith and religion The reasons which induce me to this opinion are these First I see such varieties of opinions even among the profoundest wittes that ever the worlde yeelded whose writings are extant about the selfe samething one contradicting and condemning another both bringing strong reasons to confirme their opinions one or both must needes erre the Trueth being one and indivisible Secondly I perceyve the same profound Scholers at one time defending with many reasons one opinion and after with as great boldnesse impugning the same retracting the former And why I pray you may they not erre the second time as well as the first for I warrant you they thought they had as great evidence assurance before as they presently possesse And why may they not as well reclayme agayne as they did before You will say secundae cogitationes be prudentiores and wise men recall their former errors And I pray you are not tertiae and quartae prudentissimae After a sleepe vpon the pillow many correct their dayly thoughts doth not one day teach another Wherefore I see no reason why wise men may not in their retractation as wel erre as in their former assent Thirdly the Scriptures seeme to insinuate little lesse Cunctae res difficiles non potest homo Eccles 1. eas explicare sermone All things are difficult neither can man declare them with speech and after speaking of God he saith mundū tradidit c. he delivered the world Idem cap. 3. to their disputation that man should not finde out the work which God had wrought from the beginning to the end VIII Curiositie in knowing things not necessarie AN other generall defect and imperfection proceeding from Nature corrupted and tending to corruption followeth all the Sonnes of Adam and that is a certaine naturall curiosity a diligent inquisition of other mens actions and an extreame negligence in our owne moale-hilles in other men seeme mountaynes and craggie rockes in our selves smooth rushes other mens faults be before our eyes but our owne behinde our backs It is a world to see with what rigor and partialitie men censure others actions with what smooth countenance they conceale their owne defects Let vs not looke any further but to David who never was angrie with himselfe for killing Vrias and abusing his wife but straitwayes after that Nathan had propounded
than in very deede they ought to be esteemed Their prodigality is caused by confidence they have in their owne strength and abilitie whereby they thinke they shall be able to get more contrariwise both olde men and women are consecrated to covetousnes because the weakenesse of their bodies promiseth them no such force as they may be inabled to gather much more and therefore you shall finde that old women where both weaknesse of sexe and feeblenesse of body concurre together to be most addicted to avarice Yoong mens incontinencie boldenesse and confidence proceedeth of heat which aboundeth in them and those whose complexions are hotest are most subiect to these affections They extreamely affect pleasures because they spent as boyes almost the time of growth in getting of habites alluring and haling to pleasure for commonly wee see all sortes of boyes till they come to the vse of reason and discretion most addicted to pastimes and playes Besides heate woulde be easily extinguished in youth if they did not moderately exercise it in time of growth for that the moystnesse of their bodies and superfluous humors woulde otherwise hardly be consumed And I haue seene divers youthes too much brideled and therefore broken yet immoderat pastimes inflameth their blood and causeth agews and death Youth also are inconstant and rarely persist long in one purpose partely occasioned as I thinke by many alterations of their bodies which easily will chaunge their mindes and partely helped with the lacke of a ripe resolution and firme iudgement because as daily they varie in opinions so daily they alter their determinations Olde men are subiect to sadnesse caused by coldnesse of bood to suspect ill by reason of long experience wherein they haue often beene deceived to lament to bee fastidious teastie froward and neuer contented for that ipsa senectus morbus est Olde age is a perpetuall sickenesse wherefore as sicke men are ever wrining so olde men are never satisfied They are accustomed to be obstinate in their owne opinions because many of them condemne yoong men of lacke of experience and practise imagining that learning and wisdome should harbour vnder a night-cappe Herevpon groweth a certaine spirit of contempt whereby they despise the yonger sort and as travellers for the most part relate mountaines of marvelles that they haue seene and heard in forraine countries so olde men recount wonders they see and heard in passed ages Anolde verse also is too well verified in many old men Sordities irae nummorum copia mira His natura senis tribus est infectu venenis Filth avarice and pettish rage These poysons three infect old age Women by nature are enclined more to mercie and pitie than men because the tendernesse of their complexion moveth them more to compassion They surpasse men also in pietie and devotion or as they acknowledge their weakenesse and vnablenesse to resist adversities or any other iniurie offered so they have occasion to recurre vnto God by whose goodnesse they may be protected Neyther are they so prone to incontinency as men for lacke of heate and for a native shamefastnesse yet foure passions greatly possesse them pride for beautie or some finall sparke of wit â—ix est mulier it a turpu aut senio consecta quae non gaudet libenter audiat si dicatur esse pulchra Hieron in epist which indeede for lacke of witte they prize more then right reason requireth but selfe-love maketh a little to bee much esteemed where no better can bee had Envie also the daughter of pride for the most parte carieth the traines of women whereby they are greeved at their equalles good proceeding Whence-from springeth an other passion to them too naturall but to many pernicious for envy causeth them to whet their tongues to kill their neighbors same with detraction The fourth most protrite and manifest vnto the worlde is their Inconstancie according to that auncient verse Quid levius fumo flamen quid flamine ventus Quid vento mulier quid muliere nihil The which in English may thus be translated What lighter is than smoke the flame then flame the winde Then wind a woman more than her nothing I finde This Inconstancie principally springeth from the same roote that the instabilitie of yoong men issueth from that is lacke of prudence and iudgement in their determinations for wise men doe not resolve themselues verie quickely but with great consideration and deliberation and therefore they expend well the circumstances and impediments which may occurre and hinder that they resolved to doe But yoong men and women for the most part resolve rashly and performe rarely because that they concluded without maturity and in the execution finde some impediments for which of necessitie they must miscary from this same vnpure fountayne descendes that endlesse talke daily frequented by women for in halfe an houre five men will bee wearie with conference and barren in matter but three women will jangle and never lacke new subiectes to discourse vpon Many things more might be sayde of this matter but I finde all bookes and common places so stuffed with these discourses that I thought it superfluous to write any more especially for that I knowe that women will be easily offended with those that dispraise them as they will be woonderfully well pleased with those that commend them yet they must pardon me if with their good inclinations I shew the ill if I say commonly they be inclined to such passions yet euery rule admitteth some exception yea if they be ill inclined and refraine those affections questionlesse the greater is their commendation for as the husbandman deserveth more praise if he manure well a thornie soile than a fertile fielde so that women ought more to bee prized which is worst inclined and best mortified Therefore to conclude I am not of Senecaes opinion that Mulier amat aut odit nihil est tertium that a woman loveth or hateth and nothing is third for although in some sorte of women I holde it very probable yet I cannot allow it to be common to all for onely women that bee of a hote complexion and for the most parte those that be blacke or browne I take to be of that constitution and indeede those have their affections most vehement and perhappes little women have a smacke thereof according to our English Proverbe Faire and foolish little and lowde Long and lazie blacke and prowde Fatte and merrie leane and sadde Pale and pettish redde and badde By which saying wee may gather that howbeit women commonly be subiect to the aforesayde passions yet because diverse women have sundry complexions so they bee subiect to sundry Passions Even as in like sorte I could say of men for some are more proane to one Passion than an other according to the Italian Proverbe Se l'huomini piccoli fussero patienti Et l'huomini grandi fussero valenti Et lirossi leali Tutto il mondo sarebbe uquale That is If little
affections No better proofe we neede of this matter then the infinite experiences in every Countrie are tryed The same I may say of Ire Ambition c. All which Passions consisting in prosecution of some thing desired and bringing with them a certaine sence of delight enforce the mindâ— for fostering and continuing that pleasure to excogitate new meanes and wayes for the performance thereof How Passions seduce the Will CHAP. II. WIthout any great difficultie may be declared how Passions seduce the Will because the witte being the guide the The first reason why passions seduce the will eie the stirrer and directer of the Wil which of it selfe beeing blinde and without knowledge followeth that the wit representeth propoundeth and approveth as good and as the sensitive appetite followeth the direction of imagination so the Will affecteth for the most part that the vnderstanding perswadeth to bee best Wherefore the waves and billowes of apparant reasons so shake the sandye shealfe of a weake Will that they The second reason mingle it with them and make all one Besides the sensitive appetite beeing rooted in the same soule with the Will if it be drawne or flieth from any obiect consequently the other must follow even so the obiect that haleth the sensitive appetite draweth withall the Will and inclining her more to one part than another diminisheth her libertie and freedome Moreover the Will by yeelding to the Passion receyveth some little bribe of pleasure the which moveth her to let the bridle loose vnto inordinate appetites because she hath ingrafted in her two inclinations the one to follow Reason the other to content the Sences and this inclination the other beeing blinded by the corrupt iudgement caused by inordinate Passions here she feeleth satisfied Finally the Will being the governesse The third reason of the Soule and loathing to bee troubled with much dissention among her subiectes as an vncarefull Magistrate neglecteth the good of the Common-weale to avoyde some particular mens displeasure so the Will being afrayde to displease sense neglecteth the care she ought to have over it especially perceyving that the Soule thereby receyveth some interest of pleasure or escheweth some payne By this alteration which Passions worke in the Witte and the Will we may vnderstand the admirable Metamorphosis and change of a man from himselfe when his affectes are pacified and when they are troubled Plutarch sayde they changed them like Circes potions Plutarch in moralib from men into beastes Or we may compare the Soule without Passions to a calme Sea with sweete pleasant and crispling streames but the Passionate to the raging Gulfe swelling with waves surging by tempests minacing the stony rockes and endevouring to overthrowe Mountaines even so Passions make the Soule to swell with pride and pleasure they threaten woundes death and destruction by audacious boldnesse and ire they vndermine the mountaines of Vertue with hope and feare and in summe never let the Soule be in quietnes but ever eyther flowing with Pleasure or ebbing with Payne How Passions alter the Body CHAP. III. ALthough in the ninth Chapter sufficiently was declared how the Passions of the minde alter the humours of the body yet some peculiar discourses concerning that matter were reserved for this place Two sortes of Passions affect all men some as wee sayde before dilate and some compresse and restringe the heart Of the first was sayd Vita carninum est cordis Proverb 14. 3â— sanitas the life of flesh is the health of heart for indeed a ioyfull and quiet heart reviveth all the partes of the body Of the other was written Spiritus tristis exsiccat prb 17. ossa a sadde Spirit dryeth the bones And for that all Passions bring with them ioy or payne dilate or coarct the heart therefore I thinke it not amisse to declare the reason why these two Passions worke such alterations in the body to the end that by the knowledge of them we may attayne to the vnderstanding of the rest Pleasure and Delight if it bee moderate bringeth health because the purer spirites retyre vnto the heart and they helpe marvellously the digestion of blood so that thereby the heart engendreth great aboundance and most purified spirites which after being dispersed thorow the body cause a good concoction to be made in all partes helping them to expel the superfluities they also cleare the braine and consequently the vnderstanding For although while the Passion endureth it blindeth a little the indifferent iudgement yet after that it is past it rendereth the brayne better disposed and apter to represent whatsoever occurreth for speculation From good concoction expulsion of supersluities and aboundance of spirites proceedeth a good colour a cleere countenance and an vniversall health of the body But if the Passion of pleasure bee too vehement questionlesse it causeth great infirmitie for the heart being continually invironed with great abundance of spibecommeth too hote and inflamed and consequently engendereth much cholericke and burned blood Besides it dilateth and resolveth the substance of the heart too much in such sort as the vertue and force thereof is greatly weakened Wherefore Socrates was wont to say that those men which live continently and frugally had more pleasure and lesse payne than those who with great care procured inticements to pleasure because intemperate pleasures besides the remorce of minde infamie and povertie which waiteth vpon them for the most part hurt more the body than delight it And some with too vehement laughter have ended their dayes as Philemon did Plutarch recounteth also howe Erasm lib. 6. Apotheg Plutarch in Hannib the Romanes leesing to Hannibal newes was brought to Rome and specially to two women that their sonnes were slaine afterwards a remnant of the souldiers returning these two afflicted ranne with many more to know the manner of their sonnes deaths and amongst the rest found them both alive who for ioy gave vp their ghosts And vniversally after much pleasure and laughter men feele themselves both to languish and to be melancholy Yet the Passions which coarct the heart as feare sadnesse and despayre as they bring more payne to the minde so they are more dangerous to the body and commonly men proove lesse harme in those than in these and many have lost their lives with sadnesse and feare but few with love and hope except they changed themselves into heavinesse and despayre The cause why sadnesse doth so moove the forces of the body I take to be the gathering together of much melancholy blood about the heart which collection extinguisheth the good spirits or at least dulleth them besides the heart being possessed by such an humour cannot digest well the blood and spirites which ought to be dispersed thorow the whole body but converteth them into melancholy the which humour being colde and drie dryeth the whole body and maketh it wither away for colde extinguisheth heate and drynesse moysture which two qualities principally concerne life These
hold him for a simple man that cannot sound a drunkards soule euen to the bottome IIII. Discouery of Passions in gesture THis subiect is very ample and would require almost a whole booke but I will onely touch superficially some chiefe points The gestures of the body may bee reduced vnto these heads motions of the eyes pronuntiation managing of the hands and bodie manner of going A rowling eye quicke in mouing this way and that way argueth a quicke but a light wit a hote cholericke complexion with an vnconstant and impatient mind in a woman it is a signe of great immodesty and wantonnesse The reason hereof I take to be for that such quicknesse proceedeth from abundance of hote spirits which cause good apprehension but because they are not corrected by modesty and vertue it seemeth the subiect letteth them range according to their naturall inclination which tendeth to quicknesse and lightnesse Heauie dull eyes proceed from a dull mind and hard of conceit for the contrarie reason therefore wee see all old persons sicke men and flegmaticke slow in turning their eyes Eyes much giuen to winking descend from a soule subiect to feare because it argueth a weakenesse of spirits and a feeble disposition of the eyelids To stare fixly vpon one either commeth from blockishnesse as in rustickes impudencie as in malitious persons prudence when from those in authoritie incontinencie in women Who open their eyes and extend them much commonly be simple men but of a good nature Eyes inflamed and fierie are the natiue brood of choler and ire quiet and peaceable with a certaine secret grace and mirth are children of loue and friendship In Voice THere came a man to Demosthenes desiring his helpe to defend his cause and told him how one had beaten him Demosthenes answered him again saying I doe not beleeue this to bee true thou tellest Plutarâ— in Deâ—ost me for surely the other did neuer beat thee The plaintife then thrusting out his voice aloud said What hath he not beaten me Yes indeed quoth Demosthenes I beleeue it now for I heare the voice of a man that was beaten indeed whereby we may see how he coniectured by the lowdnesse of his voice the iust indignation of his mind For indeed men in ire and wrath shew by their pronuntiation the flame which lodgeth in their breasts Wherefore Cato gaue counsell That souldiers in the warre should terrifie their enemies with vehement voices and cries A small trembling voice proceedeth from feare and such an one commonly haue Plutarc in Ro. Apoph great Oratours or at least it were good they should haue in the beginning of their Orations for thereby they win a certaine compassion and louing affection of their auditors Much more might be said of this subiect but for that it concerneth specially physiognomie and naturall constitution of the organs and humours of the bodie therefore I will omit it Managing of the hands and bodie IN discoursing to vse no gestures argueth slownesse too much gesticulation commeth of lightnesse mediocritie proceedeth from wisedome and grauitie and if it be not too quicke it noteth magnanimitie Some men you haue alwaies fidling about their garments either prying for moaths binding of garters pulling vp their stockings that scarcely when they goe to bed they are apparelled this proceedeth from a childish mind and void of conceits and if you deale with men in companie it also sheweth a little contempt of those with whom you conuerse because it seemeth you little attend what they say Some cast their heads now hither now thither as wantonly as lightly which springeth from folly inconstancie Others scarce thinke they doe pray except they wrie and wrest their neckes which either commeth of hypocrisie superstition or foolishnesse Some gaze vpon themselues how proper bodies they beare how neat and proportioned legs sustaine them and in fine almost are inamored of themselues so they are pleased with their owne persons but this gesture displeaseth commonly and proceedeth from pride and vaine complacence in going To walke maiestically that is by extending thy legs foorth and drawing thy body backe with a slow and stately motion in all mens iudgment vsually issueth from a proud mind and therefore deserueth dispraise except in a Prince a Generall of an army or a Souldier in in the sight of his enemies because this manner of pasing sheweth an ostentation of the mind and that a man would set foorth himselfe aboue others which sort of vaunting few can tollerat because they can hardly suffer that men should so farre inhance themselues aboue others To trip to iet or any such light pase commeth of lightnesse and pride because such persons seeme to take delight that others should behold their singular sort of going Fast going becommeth not graue men for as philosophers hold a slow pase sheweth a magnanimous mind and if necessitie requireth not a light pase argueth a light mind because thereby wee know how the spirits are not sufficiently tempered brideled whereupon followeth lightnesse of bodie and inconstancie of mind V. Discouerie of passion in Praysing I Almost neuer knew man discontented to heare his owne praise and few there be who can tollerat to be dispraised wise men doubt with Antisthenes the Philosopher that when wicked men praise them they haue committed some errour and reioyce with Hector to be praised of vertuous men for their good indeuours It were wisedome not to praise any man exceedingly but especially before a multitude for that good men change their estates What Emperor in the beginning was better than Nero and who in the end more vitious Salomon surpassed all his predecessours in wisedome yet afterwardes fell into extreame follie Wherefore it were wisedome to vse superlatiues very rarely and say such a man is vertuous but not most vertuous So therefore praise good men that thou reserue a caueat for their errours Besides commonly proud men cannot abide their equalls should much be commended for the praise of the one obscureth the glory of the other as I haue obserued by experience they either openly or secretly will seeke to disgrace him and discouer some defects the which impeacheth more his credit than your coÌ„mendation aduanceth his reputation because that men be more prone to conceiue ill than good of others therefore one said wisely Calumniare semper aliquid haeret speake euill for euer some thing remaineth that is either a full persuasion or a sinister suspition Some men when they haue done any thing worthy of praise they either like hennes goe cackling in regard of their new layd egge that is blazing their owne works or indeuour by secret insinuation or grosse industrie that others should commend them as the Italian Poet did who hauing made an Epigram which much pleased his fancy shewed it to some of his friends praysing it about the Skies they presently demaunded who was the Author then he for very shame of pride would not tell them that it was his but with a