their eyes and gestures may quickely be marked so honest matrons by their grave and chaste lookes may soone be discerned To which effect the Spose sayd vnto his Spouse Vulnerasti cor meum in vno oculorum tuorum Cantic 4. 9. Thou hast wounded my heart with one of thine eyes because thorow the window of her eye hee beheld the chastitie of her heart By this wee may knowe the cause why children and epsecially women cannot abide to looke in their fathers masters or betters faces because even nature it selfe seemeth to teach them that thorowe their eyes they see their heartes neyther doe we holde it for good manners that the inferiour should fixe his eyes vpon his superiors countenance and the reason is because it were presumption for him to attempt the entrance or privy passage into his superiors minde as contrariwise it is lawful for the superior to attempt the knowledge of his inferior The Scriptures also teach vs in the face of a harlot to reade the impuritie of her heart Mulieris fornicatiâ— in extollentia oculorum Eccles 26. in palpebris illius agnoscetur The fornication of a woman shall be knowen by the lifting vp of her eyes and in her eye-bries Hereby also we may perceyve the cause of blushing for that those that have committed a fault are therein deprehended or at least imagine they are thought to have committed it presently if they be Candidae naturae that is of an honest behaviour and yet not much grounded in vertue they blush because nature beeing afrayd lest in the face the fault should be discovered sendeth the purest blood to be a defence and succour the which effect commonly is iudged to proceede from a good and vertuous nature because no man can but allowe that it is good to bee ashamed of a fault And thus to conclude we must confesse that Passions have certayne effectes in our faces howbeit some doe shew them more evidently than others Yet wee may not say that this face is the roote and kore where the Passions reside but onely the rhinde and leaves which shew the nature and goodnesse of both the roote and the kore That there are Passions in the reasonable soule CHAP. VIII NOw that we have determined how the Passions must dwell in an other soyle than the face the order of methode requireth wee should wade deeper into the soule to view if in the reasonable part we might finde out their habitation And to be briefe in this poynt I thinke it cannot Three causes why there bee affections in the will like those which reside in the sensitiue appetite be douted vpon but that there are some affections in the highest and chiefest part of the soule not vnlike to the Passions of the Minde for to God the Scriptures ascribe love hate ire zeale who cannot be subiect to any sensitive operations And therefore as in him they are perfections and we are commaunded and may imitate him in them there is no reason why they should be denyed vnto vs in such sort as they be perfite and that is principally in the Will Besides we know most certaynely that our sensitive appetite cannot love hate feare hope c. but that by imagination or our sensitive apprehension we may conceyve for Malum amare possumus incognitum vero amare non possumus wee may love an ill thing but wee cannot love an vnknowne thing nowe experience teacheth vs that men doe feare the iudgements of God they love him and hope in him they hate sinne and finally exercise many notable affections which reason prescribeth and whereunto the sensitive apprehension ascendeth not Furthermore as beneath shall be declared the sensitive appetite often yea and for the most part traleth and haleth the will to consent and follow her pleasures and delights even for the same reason that she pretendeth the as for example I would to God it were not true howe oft yeeldeth the will to the appetite in procuring sensuall pleasures and pastimes for no other ende than to pleasure the vnpleasable appetites and lustes of the flesh this experience more pregnantly prooveth it than any reason can confirme it finally as our witte vnderstandeth whatsoever our senses perceive even so our will may affect whatsoever out passions doe follow for as the obiect of the wit is all trueth teall or apparant so the obiect of our will is all goodnesse indeede or carrying the glosse thereof Neverthelesse I must confesse that these affections which reside in the will differ much in nature and qualitie from those that inhabite the inferior partes of the soule because these being bredde and borne in the highest part of the soule are immateriall spirituall independant of any corporall subiect but those of the sensitive appetite are materiall corporall and depending vpon some bodily instruments as beneath shall be delivered That the heart isc the peuliar place where that Passions allodge CHAP. IX NO Philosopher can deny but that our Passions are certayne accidents and qualities whose immediate subiect house and lodging is the very facultie and power of the soule because all vitall operations of which sort Passions are challenge by right that the mother which hatched them should also sustayne them and harbour them in her owne house But a question may be demaunded and not easily resolved whether the faculty of our sensitive appetite hath allotted vnto it some peculiar part of the body where shee exerciseth her proper functions and operations for as wee see by experience the facultie of seeing the power of hearing the sense of smelling tasting and touching have assigned vnto them divers corporall instruments habitations or seates wherein they see heare smell taste and touch as eyes eares nose tongue flesh and sinewes nowe the question propounded is thus to bee vnderstood whether may there be determined any Parte of the bodie wherein peculiarly the passions of the minde are effected To which question I answere that the very seate of all Passions is the hearte both of men and beastes divers reasons move me to this opinion First the very common experience men trie daily and hourely in themselves for who loveth extreamely and feeleth not that passion to dissolve his hearte who reioyceth and proveth not his heart dilated who is moyled with heavinesse or plunged with payne and perceiveth not his heart to bee coarcted whom inflameth ire and hath not heart-burning By these experiences wee proove in our hearts the working of Passions and by the noyse of their tumult wee vnderstande the woorke of their presence The second reason is because as our sensitive apprehension hath her seate in the brayne for we all proove that in vnderstanding we especially bend the force of our soule to the former part thereof so the affections and passions in proportionate manner must have some corporall organ and instrument and what more convenient than the heart for as the brayne fitteth best for the softnesse and moysture to receyve the formes
celestial brightnesse the Angels desire to behold the blessed saints contemplat and we wandering pilgrims aspire vnto in the end of our perigrination the which will feed vs without satietie content vs without appetite of change wherein consisteth all happinesse ioy and rest Beautie is the rind of bountie and those creatures are 5 Motiue â—ountie or goodnesse more beautifull which are more bountifull For bountie and goodnesse resemble the Sunne beautie the beames bountie the spring beautie the riuer bountie the heart beautie the face bountie the tree beautie the flower bountie the flesh beautie the feathers This truth cannot bee denied for if that beautie bee nothing els but a iust proportion of parts with an apt correspondence of temper in colours in these inferiour bodies or brightnesse and lightnesse in the superiour and such semblable perfections in soules and spirits no doubt but better parts finer colours purer lights proportionably combined cause a more excellent beautie shew and lustre as the siner gold the richer stones if art bee correspondent the more vage and beautifull iewell But here alas in humane corpes it falleth out contrariwise for although indeede a beautifull bodie in a child a youth a man a woman an old man for a different beautie adorneth all these argue a better substance and a more sound corporall perfection yet the soules of such by the mallice of men and women are commonly worse for beautie they make an instrument of vice which by right reason should be an ornament of vertue and therefore such beautie ill beseemeth such bodies and fitly the holy ghost compareth Circulâ—s aurtus in nuribus suis 〈◊〉 pulchra fatua Prou. c. 11. a womans beautifull bodie linked with a bad soule to a ring of gold in a swines snout which euer lies rooting in dirt and myre Bountie then and beautie by nature are linked together though peruerse soules like stinking corpes lie buried in beautifull sepulchres though rustie blades bee couered with golden sheaths though dragons gall and bane of Basiliskes stand closed vp in viols of Christall Yet howsoeuer by sympathie of nature they be connexed and by malitious affections in vs disconsorted neuerthelesse I haue alwaies proued by experience that bountie and goodnesse were principall motiues of loue yea to say truth I knew neuer thing loued but that it was gilded with goodnesse If I loued learning it was because it was good in it selfe and a perfection of mine vnderstanding if meat or drinke because they were good for my bodie to restore the forces vanished if cloaths because they kept me warme and finally whatsoeuer I affected I palpably felt it either good in it selfe or good for my selfe And thereupon I remember a sound philosopher pronounced a solemne axiome as vndoubted in speculation so dayly experimented in action Bonum est quod omnia appetunt Goodnesse is that which all things affect All beasts though reasonlesse yet in loue follow this generall instinct and inclination of reason imprinted in their hearts O infinit wisedome with the indoleble characters of thy prouidence to affect nothing but that in some sort concerneth their good Ah my God of boundlesse bountie Nemo bonus nisi solus Deus thou Luk. 18. onely essentially of thy selfe without list or limit art good all things else by participation and limitation An Angell hath goodnesse and therefore is amiable yet he is but a drop distilled from thee in that quantitie degree and measure thy wisedome prescribed and his circumferenced nature required What O my God is goodnesse but perfection integritie of essence completenesse and fulnesse of beautie What is perfection but an intier possession of all that such a nature or substance should haue and so thy word witnesseth that the Jâ—itur perfecti â—unt 〈◊〉 omnis ernatus â—â—rum Gen. 2. 1. heauens were framed perfit because they wanted nothing necessarie or requisit to their nature and for all this the heauens want wit and reason howbeit they are perfit in their sencelesse kind But in thee what want can their be no parts because thou art simple without composition no perfection can bee scant in fulnesse and intention where all are infinit And therefore if in earth I thirsted after the vnpure drops of thy created goodnesse compared to thine increate bountie how much more should I thirst after thee the pure Christall fountaine of life Ah Quam bonus Israel Deus ijs qui recto sunt corde Psal 72. How good is the God of Israel to them who are of a right heart Trinit as diuinarum personarum est summum bonum quod purgatissimis mentibus cernitur The Trinitie of diuine persons saith Austen thy seruant is a supreme Aug. 1. de Trini cap. 2. circa initâ—um goodnesse which is beheld with most purified minds Bonus est Dominus sperantâ—bus in eum animae quaerenti illum Our Lord is good to them that hope in him to that soule which inquireth for him What then my God the abisse of bountie art thou not good to all but to such soules as search for thee as are purified from offences as are right hearted No no thy goodnesse no lesse extendeth her sphere than thine omnipotencie her might and as nothing euer receiued being but by thine almightie hand so nothing integritie of being but by thy bountifull hand What man euer liued and enioyed not the heat and light of this visible sunne Or who euer liued or continued life but by the beames of thine inuisible bountie But true it is and registred in all sacred records of antiquitie for an infalliable veritie that thy goodnesse is specially extended poureth forth her treasures more aboundantly vpon those good soules who in sincere pure affectuall and thirstie hearts seeke for thee Thou art a sea of goodnesse fauours and graces euery one may enioy thee that will with all his heart serue and loue thee howbeit the greater vessell receiueth more abundance The sixt motiue to Loue is Pleasure IN all the sonnes of men and in all sorts of beasts I dayly and hourely discouered an insatiable desire of delight and almost nothing loued vehemenrly but that which was canded with semblable pleasure it were in vaine to demonstrate this by reason since euery moment fresh experience teacheth that sensualities first step in euery action tendeth to pleasure and solace and those things she accounteth and priseth most which sensually delight her best O God of incomprehensible wisdome and ininuestigable prouidence how potent is this bait of pleasure to allure to deceiue to precipitate vnwarie soules into eternall miserie It is passed almost in euery sence in a moment and yet the importunitie neuer ceaseth The base and bad conditions of sensuall pleasure It is beastly for all sences are common to men with beasts and yet it seemeth euer to promise a paradice of ioy It is most erronious sophisticating mens minds and yet beareth or at least pretendeth a show of reason It in apparance
nature and further grace but he that knoweth neither himselfe nor thee what is thy raine and dew which continually fall and fatten the earth but our gaine purchased without either payment or paine What is the heat of the Sunne and foure seasons of the yeere so requisit for nature so beneficiall to all mortall men but dayly commodities and hourely profits what bird in the aire what fish in the sea what beast in the land what planet in the heauens what starre in the firmament what mettall in the earth what floure in the field what tree in the orchard what herbe in the garden what root barke wood leafe floure or fruit yeeldeth not some emolument to man serueth not him either for meat medicine cloathes exercise pleasure or some other conuenient end and consequently are profitable vnto him and thou therefore the root fountaine and origen of all profitable in all by all and aboue all In the spirituall life of our soules thy sacraments are conduits of grace thine inspirations helpes to holinesse thy word a medicine for Ghostly maladies thy crosses and afflictions meanes for amendment And thus my God of endlesse wealth euery creature affoording one commoditie with a sounding voice vnto my heart though silent to mine eare cryeth continually and exhorteth me vncessantly to conferre them all to thy honour who hast so kindly bestowed them vpon me for my good The 8. Motive to Loue which is Honestie I Take not Honestie in this place as an obiect of temperance opposite to dishonestie or impuritie but as a generall obiect to all Vertue called by Divines and moral Philosophers Honestum contra-distinguished to vtile delectabile to profitable and delightfull for in the former sense a man may be honest and yet an vniust person an Vsurer a Murtherer c. For divers men may Vide Aristâ— 9. moral Nicâ— cap. 4. Plâ—â—â— in Hipparcho be chaste of body who are otherwise addicted to sundry vices in Soule But here I take Honestie as comprehending all actions or good inclinations or vertuous habilities tending and bending the Soule to follow Reason and enabling a man to live like a man and so Honestie includeth all Vertues and excludeth all vices Wee proove by daylie experience that if a man bee beautifull and personable he is amiable if valour bee therewith conioyned hee is more esteemed if Prudence be added hee is more accounted if Vertue bee annexed he is highly reputed if Religion adorne all these precedent partes he is admired if eminent Sanctitie glorifie them he is adored For although every excellencie carrieth with it a sweete grace and motive to amabilitie yet such is the lustre and glorie of Vertue and Honestie that it alone causeth a more solide friendship love and amitie a personable body is often linked with a pestilent soule a 〈◊〉 Captaine in the field for most part is infected with â—â— effeminate affection at home those things we love as profitable we love not absolutely but rather in them our selues for whose vse they serve and therefore when commoditie faileth love quaileth But those men we affect for their honestie those wee love indeed and that affection is permanent because it standeth vpon a sound foundation to wit Vertue and Honestie the principall obiects of Reason and reasonable affections And so we proove daily our selves that wee finde many men who neyther have beautie of body nor martiall mindes nor ornaments of learning nor riches nor degrees and yet onely for that we know them sincere vpright and honest all honest men love them and maugre malice of the wicked though spitefully they backe-bite them yet in their heartes they cannot but commend them And truely there is almost nothing in this life which absolutely ought to be loved but that which eyther is or rellisheth of Honestie for all other loves are either indifferent mercenarie or vicious if Vertue or vertuous men for their Vertue ought to be loved and esteemed O my GOD the Life of Vertue what Love is due to thee who art the Quintessence and supreme Perfection not of heroicall vertue but of innate and consummate goodnesse dignitie and maiestie which are as farre aboue the pitch of all excellent Vertues heroicall supernaturall or theologicall and infinitely more then the chiefest Vertues surmount the baddest vices All men by nature are sinners are peccable the iust offend often and he that saith he hath no sinne is a Liar But thou art spotlesse impeccable and as farre from all sinne as incomprehensible Wisedome from ignorance and infinite Goodnesse from malice The erroneous ignorant Philosophers who stumbled sometimes vpon true Vertues though in most they missed the marke could say that if a vertuous Soule could be beheld with corporall eyes it would ravish a man with love and admiration but what if they had thorowly penetrated the admirable secrets and hidden perfections which long experience and Gods grace hath taught would they have said what if they had vnderstood the mysteries of christianitie and entred into consideration of the worth lustre and glory of Faith Hope Charitie Grace and other divine Vertues which they never dreamed vpon certainely they could not have concluded otherwise but that a vertuous and religious soule was gilded with sparkes of Deitie or inameled with the various radiant beames of Divinitie and therefore deserved to bee loved admired honoured But what then should both they and we say and affirme of thee whose wit and will neede no inclining Vertues to moove or bend them to wisedome or goodnesse who runne amayne of themselves Vertues in vs perfite those powers of our soules which without them were vnperfect but in thee as there can be no imperfection to staine thine Essence so all Vertues are needlesse in thee in whom all faculties flow in abundance by their owne force efficacie and therefore thou art in regard of thine eminent Vertue to be affectually loved reverently honoured and with all humilitie submission and recognisance adored The 9. Motive to Love is Love it selfe THe Diamond formeth and fashioneth the Diamond and Love formeth and fashioneth Love fire converteth fewell into fire and fewell converted encreaseth fire Love causeth Love and the beloved reloving augmenteth the originall Love For albeit no man in this life can infallibly assure himselfe to be beloved by any for Love lyeth secretly closed vp within the closet of the heart which is inaccessible to any mortall eye yet Love like hidde perfumes muske and other odoriferous smelles casteth a sente though not seene for wordes eyes deedes gestures are morall messengers and daily discoverers of a loving minde And without all question those persons cannot but bee accounted hard hearted barbarous fierce and savage who belove not them of whom they are loved in case the Love be pure honest and consorting with Christianity for base worldly love grounded vpon interest fleshy concupiscence deserveth rather the name of Mercinarie Lust then Love the reason is because Love is so pretious a Treasure so
ground of every mans love of himselfe is the Identitie of a man with himselfe for the lover and beloved are all one and the same thing because love being nothing else but a complacence or contentation in the goodnes or perfection one hath with a desier of the accomplishment thereof consequently as we ought both in grace and nature to preferre none before our selves in the affection of vertue and perfection so we should not love any above our selves From the Identitie of our selves and the love thereof necessarily followeth a certaine love to all them who are vnited any way vnto vs and the stricter this vnion is the stricter affection it engendreth and for that all things vnited have a kind of resemblance therefore Philosophers and Divines ground friendship vpon similitude here hence we love our kinsemen parents and children for the vnion and resemblance in blood students ground their friendship in the same kind of studies souldiers in martiall affaires courtiers in civill courtly carriage tradesmen in their artes marriners in navigation and finally all men of one profession love them of the same and Omne animal Eccles 13. diligit sibi simile and every beast affecteth the like liveth with the like consorteth with the like And the reason is because a man in this life by nature and grace by the instinct of his innate iudgement and reasonable affection prescribeth vnto himselfe an end in this world void of troubles and molestation quiet peaceable full of rest and contentation whereat all his labours thoughts and meditations levell moreover he being a sociable creature had need of men to help him in councell comfort him in griefes succour him in sundrie disasters of fortune which dayly and casually occurre and finally converse peaceably and agreeably with him all which none can performe better not so well as they whose natures and conditions are like vnto ours for what dissention can be among those men whose wills are one and the same what sorrowes can greatly molest vs where friends carrie their portions with vs and thereby alleviate a great part of their waight what counsell can preuaile against many friends who are wise discreet faithfull vertuous what conversation can be more gratefull then that where neither iniuries are offered nor suspected in few as vertue is the surest chaine wherewith men can be bound together so resemblance in vertue the surest foundation of friendship and a vertuous companie the happiest societie O my God of most pure and perfit loue thou spake the word and begot thine eternall word thou breathed out thy love and produced the holy ghost the life and soule of all true love as well create as increate thy love in Trinitie is one and the selfe-same identified in all the three persons and the selfe-same thing with their substance and therefore most intier inexplicable and perfit is your loue the which may not be termed friendship but rather charitable amitie of an indivisible vnitie Thy creatures are all beloued of thee because thou like a father in them hast imprinted and stamped a resemblance of thy Maiesty and because there is none so base and vnperfit but that all the goodnesse it hath resideth in thee much more perfitly then it selfe therefore no child so representeth his father as every creature thy Maiesty according to that perfection it enioyeth and thy boundlesse essence comprehendeth What shall I heere say of the image of thy essence and three persons in Trinitie engrauen in the center of every reasonable soule this were a matter too prolixe to discourse vpon but well I may conclude that if thou love all thy creatures for a darke cognisance they carry vpon their backs of thy glorious greatnesse no doubt but thou wilt love fauour man who beareth in the face of his soule thy perfit portrait and image in a farre higher degree much more might be added of the blood of Christ wherewith all soules are sprinkled who have put him on in their baptisme Long treatises might be penned of the supernaturall colours and celestiall graces of faith hope charitie and other infused vertues wherewith thy friends are refined enriched adorned beautified and thy image perfited but of this more diffusedly in my third booke of Threans Finally thy future resemblance which all thy faithfull servants shall possesse in glory of whom is verified that prophesie of S. Iohn Scimus quoniam cum apparuerit 1. Ioh. 3. similes ei erimus quoniam videbimus eum sicuti est Because we know when he appeareth we shall be like vnto him for that we shall see him as he is This glorious retreate of thy blessed face would affoord ample matter to praise thy goodnes extoll mans greatnes in felicitie declare the beautie of thy sacred beames wherewith our soules shall be gloriously inamelled excite vs to love thee heere more fervently to resemble thee there more lively but this large subiect would passe the strait compasse of my prefixed brevitie therefore O blessed God renew vs within so perfitly here that we may one day try this truth with thee there The 11. Motive to Love which is agreeablenesse with Nature IF a man should inquire why the Vine so loveth by nature the Elme that it wrappeth more kindly about it and bringeth forth more plentie and better grapes then planted at the roote of any other tree questionles no other reason could be giuen then a certaine secret sympathie of Nature a proportionate agreeablenes and naturall conveniencie What paine taketh the Hen to sitte so long vpon her egges what labour endure little Birdes to build their nestes to feede their yonglings to teach them by daily examples to avoyde dangers to procure foode to conserve protect and defend themselves all these and thousands such like proceed from a certaine Love grounded vpon the agreeablenesse and concordance with Nature So that small pleasures the poore Birdes finde to leave their owne provision sought with such labour to cramme their little ones and no great delight the Hen can reape by so daintily and carefully covering her egges but that the want of pleasure is supplied by the conformitie of Nature which therein is apertly shewed When we see beasts fight we commonly wish in our harts the victorie should happen rather to the one party then the other If a reason of this desire were demaunded it were impossible divers times to be rendred except we resolved it into a secret sympathie of nature likewise meeting with a companie of strangers which we never see men or women presently one shall perceive a certaine more affectuall fancie inclined to love one then an other although divers times both proportion comelinesse or I know not what other perfection be more spectable in the reiected then in the accepted The same we might say of divers meates drinks ayers smells lodgings apparell c. which agree and are conformable to some mens nature but marvellous hurtfull and offensive to others the which therefore are loved of those and abhorred
men were patient And great men were valiant And red men were loyall All the world would be equall To this seemeth not vnlike an other olde saying of theirs From a white Spaniard A blacke Germaine And a red Italian Liberâ—nos Domine And we in English To a red man reade thy reed With a browne man breake thy bread At a pale man draw thy knife From a blacke man keepe thy wife The which we explicate after this sort The redde is wise The browne trustie The pale peevish The blacke lustie By which auncient Proverbes may be collected the verity of the assertion set downe that divers complexions are inclined to divers passions and in generall I take them to be very true and verified in the most part for that the same causes which concurre to the framing of such a constitution serve also to the stirring vp of such a passion as for example a little man having his heate so vnited and compacted together and not dispersed into so vast a carkasse as the great man therefore he by temperature possesseth more spirits and by them becommeth more nimble lively chollericke hastie and impatient Many more discourses I could deliver about this subiect but indeede it requireth a whole booke for I might declare what Passions they are subiect vnto whom Nature monstrously hath signed what affectious rule Rustickes possesse Cittizens tyrannize over Gentlemen which are most frequented in adversity and which in prosperity I might discourse over Flemmings Frenchmen Spaniardes Italians Polans Germanes Scottishmen Irishmen Welchmen and Englishmen explicating their nationall inclinations good or bad but every one of these exacteth a whole Chapter and perhaps some of them more prowd than wise would be offended with the trueth for this passion of Pride over-ruleth all the children of Adam for we see very few will confesse their owne faultes and then they thinke their reputation disgraced when they are singled from the rest and condemned of some vice therefore See Lerâ—nuâ— Lemâ—ius de complexion lui they must of force have it although they will not heare it Thus I will ende this matter referring the Reader to the next bookes where handling the passions in particular I shall have occasion more in particular to touch this vniversall subiect The manner how Passions are mooved CHAP. XI AS the motions of our Passions are hidde from our eyes so they are hard to bee perceived yet for the speculation of this matter I thinke it most necessary to declare the way and maner of them the which will give light not onely to all the Discourses following but also to all the Chapters preceding First then to our imagination commeth by sense or memorie some obiect to be knowne convenient or disconvenient to Nature the which beeing knowne for Ignoti nulla cupido in the imagination which resideth in the former part of the braine as we proove when we imagine any thing presently the purer spirites flocke from the brayne by certayne secret channels to the heart where they pitch at the doore signifying what an obiect was presented convenient or disconvenient for it The heart immediatly bendeth either to prosecute it or to eschewe it and the better to effect that affection draweth other humours to helpe him and so in pleasure concurre great store of pure spirites in payne and sadnesse much melancholy blood in ire blood and choller and not onely as I sayde the heart draweth but also the same soule that informeth the heart residing in other partes sendeth the humours vnto the heart to performe their service in such a woorthie place In like maner as when we feele hunger caused by the sucking of the liver and defect of nourishment in the stomacke the same soule which informeth the stomacke resideth in the hand eyes and mouth and in case of hunger subordinateth them all to serve the stomacke and satisfie the appetite thereof Even so in the hunger of the heart the splene the liver the blood spirites choller and melancholy attende and serve it most diligently By this manifestly appeareth that we insinnuated in the last Chapter howe the diversities of complexions wonderfully increase or diminish Passions for if the imagination bee very apprehensive it sendeth greater store of spirites to the heart and maketh greater impression likewise if the heart be very hote colde moyst tender cholericke sooner and more vehemently it is stirred to Passions thereunto proportionated finally if one abound more with one humour than another he sendeth more fewell to nourish the Passion and so it continueth the longer and the stronger ⸪ The second Booke wherein are declared foure effects of inordinate Passions ⸫ AFter the declaration of the foure causes of our Passions formall materiall efficient and finall the order of methode requireth wee shoulde entreate of their effectes and proprieties And heere I must speake specially of inordinate passions because although those which be ordinate participate in parte some of those effectes yet for that the inordinate principally cause them therefore I thought good to sette them downe as more necessary and that by them coniecture be made of the rest There be foure proprieties consequent to inordinate Passions blindenesse of vnderstanding perversion of will alteration of humours and by them maladies and diseases and troublesomnesse or disquietnesse of the soule The first proprietie I meane to handle in this Chapter the other in the three next following Passions blinde the Iudgement CHAP. 1. WIse men confesse and ignorant men prove that Passions blind their iudgements and reason for as Saint Basil saide Quemadmodum oculis turbatis Basil psal c. 23. 1. c. As when the eyes are troubled wee can not perceive exactly the obiects of our sight even so when the heart is troubled no man can come by the knowledge of trueth the which similitude Saint Chrysostome declareth more aptly Chrysost hom 1. in Iohan. Sicat oculorum acies c. As the facultie of our eyes being pure and bright it laboureth nothing to deprehend the least moaths but if an evill humour descende from the head or some darkenesse fall vpon the eyes a dimme cloude is cast before the pearles thereof which permitteth them not to see even grosse blockes So it befalleth to the soule when every inordinate affection is purged that might offend her shee seeth all thinges convenient most aptly but being troubled with many affections all that vertue shee leeseth neyther can shee behold any high thing To the authoritie of these Fathers experience agreeth for I never knewe any man troubled with a vehement passion of hatred ire or love who would not bring many reasons to confirme his purpose although after he had performed his pleasure and the tempestuous passion was past hee condemned himselfe and thought his fact vitious and his reasons frivolous The which experience teacheth vs that men for the most parte are not very good iudges in their owne causes specially for the Passion of Love which blindeth their iudgement for which
bee verified who thinketh that the Bulles with white spots which continued ever among the Egyptians and were adored for their god Apis was ever engendred by the acte of Aug. de â—ir c. 5 the Diuell to deceive the Egyptians who caused in the braine of the Cowe while she was in conceaving the imaginations of such a coloured Bul which imagination wrought so mightily that she conceaved the like and so they never wanted spotted Buls Galen also reporteth Galen de Theriaca ad Pison Gen. 30. that a woman beholding a most beautifull picture conceaved and brought forth a most beautifull childe by a most deformed father wee have also in the scriptures the like experience in Iacob who to cause his Ewes conceave speckled lambes put sundry white roddes in the chanels where the beasts were watered and thereby the lambes were yeaned party-coloured These prooved experiments by the censure of Aristotle a sage Philosopher and Galen a sound Physitian proceeded from a vehement imagination in the time of conception And for this cause saith Aristotle wee see the yonglings of bruite beastes for most parte to resemble in colours figures temper greatnesse proprieties and conditions their siers and dammes but in men we observe farre otherwise for wise parents beget foolish children vertuous vitious and contrariwise foolish parents wise children and vitious vertuous faire parents procreate foule children and deformed parents faire children and among the children of the same parents one will bee wise another foolish one fayre another foule The cause of this varietie are the various imaginations of the Parents at the time of their Conception Beastes therefore not being distracted with these various Imaginations conceave not with such diversitie I am not ignorant that Huartes in his triall of Wittes derideth this reason and saith that this answere of Aristotle savoureth of great simplicitie for he resolveth all this varietie into the multiplicity diversity of nourishment which men receive far different from beasts which is vniforme and for most part the same as also for that generation is an operation of the vegetative and not of the sensitive soule But by his leave Aristotles opinion is as probable as his and both ioyned together make one complete perfit For albeit generation be an action of our vegetive soule yet it is subordinate greatly qualified by the sensitive for divers imaginations of more or lesse pleasure in that acte inciteth more or lesse thereunto and so causeth a perfitter or more vnperfitte generation The varietie also of nourishment and qualities or tempers of the seede more or lesse concurre therewithall The fourth effect of Passions which is disquietnesse of the Minde CHAP. IIII. HEe that should see Hercules raging Orestes trembling Cain ranging Amon pining Dido consuming Archimedes running naked would little doubt that Passions mightily change and alter the quiet temper and disposition of the Minde for if peace bee a concord or consort of our sensuall soule with reason if then the Mind be quiet when the Will ruled by Prudence overruleth moderateth and governeth Passions questionlesse then the soule is troubled when Passions arise vp and oppose themselves against Reason Inordinate affections as experience teacheth many waies disquiet the Minde and trouble the peaceable state of this pettie common-weale of our soule but specially by five by Contradiction by Contrarietie by Insatiabilitie by Importunitie by Impossibilitie Contradiction § I. BY two wayes the Subiectes of every Common-weale vsually disturbe the State and breede civill broyles therein the first is when they rise vp and rebel against their King the second is when they brawle one with another and so cause riots and tumults the former is called Rebellion the latter Sedition After the same manner Passions either rebell against Reason their Lord and King or oppose themselves one against another that I call Contradiction this Contrarietie The former he well vnderstood that sayde Spiritus concupiscit Gal. 5. adversus carnem caro adversus Spiritum The Spirit affects against the Flesh the Flesh against the Spirit This internall Combate and spirituall Contradiction every spirituall man daily perceyveth for inordinate Passions will he nill he cease not almost hourely to rise vp against Reason and so molest him troubling the rest and quietnesse of his Soule It is related in the life of S. Anselme our Archbishop of Canterbury that walking In vita Anselâ—â— into the fieldes hee saw a Shepheardes little boy who had caught a Birde and tyed a stone to her legge with a thread and ever as the Bird mounted vp to soare aloft the stone drewe her downe againe The venerable olde man much mooved at this sight fell presently a weeping lamenting thereby the miserable condition of men who no sooner did endevour to ascend to Heaven by contemplation but the Flesh and Passions haled the heart backe againe and drew it downe to earth enforcing the Soule to lie there like a beast which should haue soared in the Heavens like an Angell For these rebellious Passions are like craftie Pioners who while Souldiers liue carelesly within their Castle or at least not much suspect they vndermine it and breake in so vpon them that they can hardly escape in like maner these Affections vndermine the vnderstandings of men for while the wittes are eyther carelesse or imployed in other affayres there creepeth vp into their heartes some one or other perverse Passion which transporteth the Soule cleane another way in so much as that with extreame difficultie she can recall her selfe againe and reduce her Affections vnto their former quietnesse and peaceable temper Who seeth and â—eeleth not that often times while Reason attendeth to Contemplation a villanous Passion of Love withdraweth the attention and with an attoxicated delight imprisoneth the Affection who perceyveth not that divers times Reason would pardon all iniuâ—ies and Ire opposeth it selfe importuning revenge who experimenteth not that Reason woulde willingly fast and abstayne from delicacies but inordinate Delight will feast and endure no austerities who knoweth not that Reason often prescribeth yea vrgeth to labour and payne for the service of God or to performe the affaires of the worlde and Sensualitie would passe her time idlely And after this sort almost continually inordinate Passions contradict right Reason Contrarietie of Passions §. II. THe Egyptians fought against the Egyptians the East winde riseth often against the West the South against the North the Winde against the Tyde and one Passion fighteth with an other The cholericke Cavalliere would with death revenge an iniurie but feare of killing or hanging opposeth it selfe against this Passion Gâ—â—ttonie would have dainties but Covetousnesse prescribeth parsimonie Lecherie would raigne and dominier but dreadfulnesse of infamie and feare of diseases draw in the raynes of this inordinate Affection By which opposition we may easily perceive how vnquiet is the heart of a passionate man tossed like the Sea with contrary windes even at the same time and moment An other
conceits apprehending that they loue or hate farre differently from that it is in very deed that they bee commonly too rash attempting greater enterprises than their forces are able to performe and for the most part more bold than wise guiding their actions 〈◊〉 not by reason and iudgement but by harebraine affections and as they are headlong and obstinat when strong passions possesse them so are they irresolute and inconstant when a weake affection dooth mooue them for being accustomed to follow their appetites as long as they continue they persist in one mood but after the weeke passion is appeased their iudgements and determinations are changed These men ought to bee wonderfull warie in their words and circumspect in their actions alwayes hauing themselues suspected wherefore I would persuade them first to craue of God helpe and grace to ouercome so hard a nature secondly to conferre with wise and discreet men about their owne affaires and determinations rather relying vpon them than their owne iudgements which counsell Salomon gaue saying Fili ne innitaris prudentiae tuae Sonne be not married to thy Prou. 3. 5. owne wisdome Thirdly that euery day they vse some meane to ouercome their peruerse nature for as wee prooue by experience such men haue many crosses and griefes of mind their company commonly all eschew and to be short they are a burthen to themselues and others whereas if they would but with a little diligence moderat their passions as such men bee wittie and high spirited so they would be humble and affable there is no sort of men whose conuersation would be more gratefull than theirs for they bee like vnto a faâ— soile that yeeldeth great aboundance of what is sowne good or euill corne or darnell flowers or weedes Pollicie in Passion CHAP. IIII. SInce men by nature are addicted to conuersation and one dependeth vpon another therefore it importeth much to know how to second or crosse other mens affections how we may please or displease them make them our friends or foes But because this subiect is infinite I will only set downe certaine generall rules whereby some small light may be had how to liue and deale with men to the intent that loue peace and charitie be conserued for good Christians ought not onely to procure an vnion with God but also an amitie with men and the world being greene in mallice and withered in goodnesse men more guided by passions than ruled by reason therefore the wiser ought to prouide a salue proportionated to the sore and meanes to preuent mallice least the children of darkenesse in prudence surpasse the children of light seeing our Maister taught vs how the cic of a doue adorneth best the serpents head The first rule may be this All men commonly are pleased with them whom they see affected with those passions whereunto they are subiect and inclined This rule both experience teacheth and reason prooueth We see that lyons tygres and leopards whose inclinations are most cruell whose passions most fierce yet one affecteth another and liueth in quiet societie for the similitude of inclinations and likelinesse of passions Alexander asked a pyrat that was taken and brought before him How he durst be so bold to infest the seas and spoyle the commerceries he answered That he played the pyrat but with one ship and his Maiestie with a huge nauie the which saying so pleased Alexander that he pardoned his life and graunted him libertie so much could the similitude of action transport the kings affection The reason also of this rule may easily be deliuered because all likelinesse causeth loue and as euery one iudgeth he doth the best or at least approoueth well euen so he cannot disprooue but allow the same in others Hereupon followeth that if thou wilt please thy master or friend thou must apparrell thy selfe with his affections and loue where he loueth and hate where he hateth and vniuersally to sooth other mens humours plaineth the way to friendship and amitie and as this meane fostereth flatterie if it be abused so it nourisheth charitie if it be well vsed Out of this rule we may deduce the second which ought no lesse to be obserued in conuersation than the former That men commonly hate those whome they know to be of contrarie passions whereupon proceedeth that common Prouerbe He that hateth whome I loue how can he loue me for as fire with fire doe neuer iarre so fire and water can neuer agree But in the next Booke which shall be of Loue I pretend to discusse better this rule because as similitude causeth loue so dissimilitude breedeth hatred Therefore I omit to declare how sometimes likelinesse of passions engendreth contention as we say Figulus figulum odit one potter hateth another and Inter superbos semper sunt iurgia among prowd men there are euer brawlings for if similitude of passions preiudicateth profit then likelinesse of affections causeth dissention The third rule Be not too credulous to men in their owne causes for as self-selfe-loue for the most part conceiues what appertaineth to our selues with a greater shew of good and honestie than indeed the thing carrieth with it so men mooued therewith declare the matter as they conceiue it for words spring from conceits these are the tree those the flowers and leaues which doe follow by iust proportion Wherefore Alexander did Plutarch in Alexandâ—o wisely as Plutarch recounteth at the beginning of his raigne by shutting one of his eares with his hand when he heard any accuser in criminall causes thereby reseruing as he said audience for the defendant Contrariwise others mens matters which hinder our profit or crosse our designes for the most part wee extenuat and abase As in Italie once befell to a number of wise men who heard an Oration wherein they were all welnigh persuaded but the next day came vp another Oratour and told a contrarie tale and changed their minds persuading them all to the other part for which cause we may adioyne the fourth rule The fourth rule When you are induced to any thing by act that is by a tale well told in Rhetoricall manner flexibilitie of voyce gestures action or other oratoricall persuasions good I hold it a while for a man to suspend his iudgement and not to permit his will follow too farre his motion more artificiall than naturall grounded vpon affection rather than reason For that saying of Isocrates ought well to be weighed who being demaunded what was Rhetorike answered to make great things little and little great wherefore after Aeschines was Erasm libr. 8. Apâ—ph banished from Athens comming to Rhodes he made an Oration to the people in declaration of his cause of exile they wondered at the Athenians who had banished him so vndeseruedly O quoth hee you did not heare what Demosthenes answered to my reasons ascribing wholy the cause of his exile to the force and eloquence of Demosthenes oration By this example we see proued that commonly wise
thing to the purpose that wee perceiue better our desires of the soule without any corporall alteration of the body than either loue pleasure or hatred for this comment spoyleth the text because hardly we conceiue any actions of the soule but by these corporall alterations the which induce vs to name them according to Thomas his meaning neither is it true that we prooue by experience without the motions of the body more sensibly concupiscence than ioy or sadnesse and this assumption was admitted of Caietane without any probation Wherefore I thinke we may best say that of all passions wee prooue paine griefe sadnesse pleasure feare and delectation are most notoriously knowne yet because these vehement passions doe not affect vs so commonly but at certaine times and desires of those things we loue continue the longest and fall foorth oftenest therefore men called our sensitiue appetite Concupiscibilis coueting First of all then sadnesse most manifestly is knowne to vs because wee suffer often and feele most sensible paine then pleasure then feare the other are not so open but sometimes they may exceed and so more shew themselues as ire desperation c. Order of Passions in generation or production 2 DIuines and Philosophers commonly affirme that all other passions acknowledge loue to be their fountaine root and mother the reason I take to be for that al passions either prosecut some good or flie some euill those which flie euill as hatred feare sadnesse presuppose the loue of some good the which that euill depriueth as for example who hateth death but he which loueth life who feareth aduersity but he that loueth prosperitie who is pensiue in his sickenesse but hee that loueth health Loue then goeth before all those passions which eschew euil Amongst them which prosecute good loue likewise proceedeth for the passions of our minds are not vnlike the motions of our bodies For as things naturally mooued haue an appetite or naturall inclination to the place whereunto they are mooued mooue and rest therein as the water which runneth so fast downe the mountaines hath an instinct of Nature to be vnited with the Sea for which cause we see brookes and flouds runne with such a maine force to attaine thereunto when they come to the Sea presently they ioyne in friendship and liue in concord ioyning together as louing friends euen so we see in beastes the horse loueth water when hee is thirstie and therefore by desire hee seeketh out some riuer or fountaine when he hath found it he drinketh pleaseth himself therewith and so resteth contented This ordinarie course keepe passions but sometimes this subordination is changed for if a man bee wounded vpon a sodaine the present passion of griefe and ire inuade him and so per accidens in many other cases the foresaid order may be broken Order of Passions in Intention 3 IF we discourse of those Passions which reside in the sensitiue appetite it euer first intendeth pleasure and delight because therewith Nature is most contented from which intention followeth loue hatred ire and such like this passion beasts most desire yea children and sensuall persons wholy seeke after and direct almost their whole actions thereunto for pleasure is the polestare of all inordinat passions and if a man examine himselfe thorowly he shal find that riches glorie health learning and what else most men desire aime commonly at pleasure and delight of the body because these pleasures are easily perceiued and in them the soule seemeth to purchase a quiet rest Neuerthelesse vertuous men whose passiōs are ruled by reason leuel at a higher mark and subordinate pleasure to honestie and delight to vertue because as we say Glorie waiteth on Vertue as the shadow followeth the body euen so vnto good actions followeth a certaine pleasure and sweetnesse howbeit a good man giueth almes yet dooth he not giue it with intention men should commend him as hypocrites do and so be repayd with the pleasure of a good reputation but with the testimonie of a good conscience that hee doth it for the glorie of God Order of Passions in Dignitie 4 IF we compare our passions in dignitie or perfection then those wherewith we prosecute good are more excellent than those wherewith wee esteeme ill and among these loue holdeth the principall place and as a queene in dignitie preceadeth the rest because that loue vniteth the louer in affection with the obiect beloued loue is the root of other affections loue finally maketh vs friends with God and man All we haue said of passions residing in our sensitiue appetite the same we find in the reasonable passion of our will because the will hath such like acts specified of the same obiects directed to the same end for as a Rhetoritian will make an Epistle according to the rules of Grammer as well as a Grammarian euen so what our sensatiue appetite followeth or abhorreth the same our will may prosecute or detest THE FIFT BOOKE of the Passions of the Minde Wherein are deliuered the means to mooue Passions THe water which wee find in euery Citie by three wayes passeth into it either by fountaines or springs by riuers or conduits or by raine snow or halestones that is some water ariseth some passeth some descendeth so in like manner our imaginations or internall sences and consequently our Passions by three wayes are mooued by humours arising in our bodies by externall sences and secret passage of sensuall obiects by the descent or commaundement of reason How passions are stirred vp by humours was aboue deliuered here onely remaineth to declare how they are prouoked by sences and incited by the wit and will And first of all we will begin with the motions of sences as most knowne obuious and ordinarie How sences mooue Passions and specially our sight §. 1. GEnerally they loue and affect vanitie for what is that they loue or can loue in the world and worldly but vanitie that is neither before it is had contenteth nor when it is possessed fully pleaseth nor after it is departed satisfieth For such things are vaine which vanish away and are resolued into nothing They search after lies not onely because all worldly allurements yeeld no felicitie and contentation as they beare vs in hand but also for that in very deed and really they be lies shewing one thing in the rind and externall apparance and an other in the coare and internall essence for cousining arts falsifie and sophisticat nature causing copper seeme gold hypocrisie sanctitie and sences surfeits the soules solaces All sences no doubt are the first gates whereby passe and repasse all messages sent to passions but yet the scriptures in particular wonderfully exhort commaund and admonish vs to attend vnto the custodie and vigilance ouer our eyes Dauid who had once vnwarily glaunced awry and let goe the raines of his eyes at his passions importunity thought himselfe vnable without Gods speciall grace to guide direct and withdraw them from vanitie and therefore
had need of some short remembrance to pull their wits by the elbow and will them not to diue too deepe least they who by reason should best vnderstand their reasons I meane the meaner wits who for most part are generall auditors be depriued of that instruction and information the Oratour intendeth and they expected Thirdly we must obserue that in amplifications which are in effect nothing else but either exaggerations or cumulations of reasons diuers things are to be noted First in amplifications all conceits should relish a certaine greatnesse and carie with them some sort of excesse if we praise then the persons and things praised must be commended for some admirable excellencie if we exhort or dissuade then are to bee discouered a sea of great goodnesse or a multitude of mightie euils Secondly the reasons which we amplifie require great perspicuitie and apertnesse in deliuerie because the attention which otherwise should be imployed about the affection will wholy be consumed or drawne to the vnderstanding for it is impossible to attend much at one time both to speculation and affection Furthermore our speech being cursorie and specially framed for meane capacities will not be able to make any impression in auditors except our reasons be meruailous plaine euident Thirdly our reasons should be largely declared and yet with sharpe and short varietie interlaced resembling a volley of shot speedily deliuered but not without bullets to batter downe the walles of wilfull affections And for this cause we may vse pithie short descriptions compounded of some metaphor annexed with some proprietie which is most vsuall with orators as Cicero commendeth histories for saith he Histories are the witnesses 1. Dâ— Orat. of times the light of trueth the life of memorie the mistris of life the messenger of antiquitie c. so may we in like manner describe man to be a shadow of pleasure a glorious flower a fading rose an vnsatiable appetite â— circle of fancies a running riuer a mortall angell a reasonable beast a vitious monster declining from his nature c. Many similitudes or dissimilitudes examples contrarieties effects repugnant may easilie be inuented readily deliuered and in a moment vnderstood so that by this meanes profound conceit shall bee facilited and there with the auditors instructed delighted and moued Fourthly as passions are diuers so motiues to stirre them vp are various and therefore now method requireth that we descend to the immediat sparkes which must set the soule on fire and kindle the passions or like winds blow off the ashes that the coales may be reuiued for hetherto we haue talked a farre off and layd but the first foundations by these particular motiues which follow passions immediatly properly effectually are moued Motiues to Loue. O My God the soule of my soule and the life of all true loue these drie discourses of affections without any cordiall affection haue long deteined not a little distasted me Now that I come towards the borders of Loue giue me leaue O louing God to vent out and euaporat the affects of the heart and see if I can incense my soule to loue thee intirely and suisceratly and that all those motiues which stirre vp mine affections to loue thee may be meanes to inflame all their hearts which read this treatise penned by me But alas where shall I begin to parley of affections who am so stained with imperfections and corrupted with infections Come come you sacred cherubins you morning starres of neuer darkening light descend you Seraphins you burning lampes of loue and tell me what motiues mooue you to loue your God so vehemently and vncessantly I know you will answere that your loue is of another stampe than mine and therfore that your language cannot bee vnderstood in the land of mortall men Ah my God euer loued too litle shall I neuer be able neither to loue nor speake of loue inough shall I aduenture to weaue a web of such subtile golden threds in such a rotten rustie loome did not Isay excuse himselfe for speaking of thee because his lips were polluted and durst not attempt so mightie an enterprise till with a burning coale of loue his mouth was purified Did not Dauid thirst after thee like the thirstie Hart the fountaines of cleare water and yet he exclaimed Imperfectum meum viderunt oculi tuâ— Thou hast O Lord beheld mine imperfection Did not the Seraphins Esay 6. glowing with fiery affections vaile their feet with golden wings thereby shewing a reuerent shame of their imperfit loue as vnworthie of such a supreme maiestie And what gratious Lord shall I thinke speake or write of thy loue whose best knowledge is scarce comparable with their ignorance whose purest affections are but inordinat passions in respect of their feruent desires and inflamed charitie But alas to say nothing were to admite thee but with blind ignorance to speake not condignly were irreuerently to conuerse with thee What shall I then neither speake nor hold my peace O fountaine of loue such is the abysse of thy goodnesse that thou reputest that ynough when we doe all we can endue me therefore O bountifull God with thy grace that since I cannot speake so worthily of thee as thou deserues at least I may speake in such sort of thee as at an vnworthie sinners hands thou expects A long season O my God the warie waigher of all my wayes haue I ranged abroad and reuelled among thy creatures I cannot say I loued them for then why did they cloy me and anoy me neither can I auer that I hated them for they delighted me Alas they pleased me because they were sprinckled and bedewed with some drops of amabilitie which thou diddest let fall vpon them from the immensiue Ocean of thy bountie they molested me because I loued not them aright that is in thee and for thee but for themselues and my delight After I had prodigally spent my patrimonie by surfeiting in pleasure and therein obseruing neither law rule nor measure at last I returned to thee found all those motiues in thy maiestie in a farre more eminent degree vnited than I before in all the vast multitude of thy creatures had tried dispersed I loued my parents as The first motiue of Loue is parâ—ntage authors of my being and imparters of life and this without teacher by nature I was instructed When after I turned mine eyes to thee I perceiued there was but a small sparke of paternitie in my progenitours compared to thee Thou gaue them bodies being and life to bee parents thou preserued conserued and enabled them thou created my soule alone wherin they neither had part nor action thou formed my body when they neuer minded me thou hast kept me day and night when they neuer remembred me yea when both they and I were fast asleepe thy watchfull eye waked ouer both them and me In the progresse of my tender yeares I loued them who Beneuolence bestowed fauours
rich a Iewell so divine a Guift that I am perswaded if men could beholde the heartes â—â—a Plato in Lyside of them that truely love them it would be as violent to withhold them from reloving againe as a Lionesse from her whelpes lying in her sight a stone in the ayre from his center a bullet within a discharged Cannon And no crosse in this life can befall an honest Lover more mortall and deadly then not to bee beloved where hee loveth because in Love life thoughts and affections are transported into the person beloved where if they finde not semblable affection to entertayne them they pine they perish they die Who would not love an honest vertuous Lover who honoreth prizeth and serveth whom he loveth for honor estimation and servitude if they bee cordiall cannot bee accounted but rare treasures Hee that loveth vertuously esteemeth the beloved worthy of honour because hee reputeth him vertuous and therefore in affection yieldeth him condigne honour due to Vertue he serveth him in regard of his great goodnesse which in his conceit meriteth all servitude and obsequious complements Who would not love a vertuous Lover who consecrateth himselfe and all hee hath vnto the person beloved for that one friend is thought able to doe which his friendes can performe and effect and therefore a man hath so many Arist. 3. moral Nicom c. 3. bodies soules heartes eies eares tongues handes feete as he hath friendes and so by this meanes is made potent and mightie For a true friend will in all cases places and occasions deale in the affaires and occurrents of his friend and for this cause Aristotle thought that friendship and amitie were more necessarie for a Citie then lawes and iustice and that the Legifers should have no lesse regard to Love then to Lawes for if Cittizens Arist 8. moral c. 1. loved as friendes they should need no lawes to punish them as enemies Ah my loving God! I demurre too long in these speculative discourses and with-hold my soule too much from patheticall affections Doest thou Love vs who doubteth for if thou hadst never loved we had never lived and if thy Love continued not preserving Diligis omnia quae sunt nihil odisti corum quae fecisti Sap. cap. 11. our being we should presently be resolved into dust and nothing Well then thou doost prize vs and honor vs else thou wouldest never have given the pretious blood of thy Sonne to have redeemed vs. This argueth estimation but not honour for honour supposeth subiection inferioritie and I know not what kinde of vassalage and servitude it seemeth too presumptuous if not blasphemous to make thee either inferior or equall with men whose Maiestie the highest Seraphims admire reverence worship and with trembling knees adore Ah my God! of most maiesticall and extaticall Love shall I presume to enter into the abysse of thy eclypses excesses and charitable extasies They be too deepe for mee yea and all the world beside to comprise yet I know who sayd that thou went out of thy selfe and suffered extacie thorow the vehemencie Dyonis Artop cap. 4. de diuin nom of Love his meaning was that thou seemed to abase thy Maiestie with succouring and relieving our misery and that exinanition and transformation of thy supreme Glorie with Mount-Calvaries ignominie telleth vs no lesse Thy providence is such over the vniversall world in generall and every kinde of creature in speciall and every man in particular giving them meanes to atchieue their endes concurring with them in all their actions disposing of all so sweetly that Nature Grace consort so well together and thy watchfull provident eye with both that the wisest may admire thee and the simplest perceive thee and none of vs all ever doubt of thy vigilant solicitude I dare not call it servitude yet if service bee a succouring sustaining helping ministring necessaries and in every thing assisting vs in best and basest offices I may say thou lovingly serves all who without thy service could not serve themselves nor al the world except thy selfe Great no doubt is thy love O God without paragon in love to men in this life for here thou doest not only affect them powre out thy benefits vpon them distill thy graces into their hearts and a thousand wayes externally and internally worke their salvation but also that which surpasseth all it seemeth thy will and power are at the command or rather ready to obey the desires of thy faithfull servants for what else meane those protrite words of the Psalme Voluntatem timentium se facit He fulfilleth the will of Psal 144. them that feare him and what other sense can be brought of that request thou made to thy servant Moses Dimitte me vt irascatur furor meus contra eos deleam Exod. 32. eos Suffer me that my fury be revenged of them and that I may destroy them but that thy anger and revenge thy displeasure and their intended destruction laid in Moses power to rule and guide according to his pleasure O admirable omnipotencie of love which hath power even over the omnipotent but if in this life such is Loves puisance what shall we say of thy friends and lovers in glory where all graces and favours abound where love like the Sunne ever standeth in the Zenith where presses swim with wine and fields flow with honnie Certainely we cannot imagin or conceave otherwise and well but as thou who put on the person of the good old father who said to his elder sonne Fili tu semper mecum es omnia mea tua sunt O Luc. 15. Sonne thou art alwayes with me and what is mine is thine so that thou and all thy treasures are the finall inheritance possession and kingdome of thy children But yet more emphatically our blessed Saviour declared the force effects of thy love when he said Beati illi servi quos cum venerit dominus invenerit vigilantes amen Luc. 12. dico vobis quod pracinget se faciat illos discumbere transiens ministrabit illis Blessed be those servants whom their Lord when he commeth shall finde watching Amen I say vnto you he will cause them sit downe and passing by will serve them this service and sitting no doubt signifie the eternall glory whereupon thy Saints shall ever feed the which cannot be prepared and ministred vnto them by any others hands then thine which made them And alitle below to the same effect speaking of his faithfull and trustie servant what wages in blessednes he shall receive he addeth Super omnia quae possidet consiliet eum his Lord and Maister will give him signiorie and authoritie over all he possesseth which is the consummation and finall perfection of all true love and affectuall wishes of all true lovers that the one have a king of charitable commaund and a certaine friendly dominion over the other The 10. Motive to Love which is Resemblance THe
crosse were rent asunder the vgly fiendes were to imbrue their invisible clowches in my execrable soule and the reprobate Iewes bathed their handes in thy blessed blood I was to have dwelt in vtter darkenes for my manifolde offences and the light of thine eyes were obscured to satisfie for mine innumerable transgressions If I consider the payne thou sustayned in regarde of merite woorth and valuation as it farre exceeded the demerit of our sinnes so consequently all those evilles damages and torments which wee incurred by sinnes and therefore were well compared by Saint Chrysostome to a sparke of fire cast into the immensive Ocean Sea for as Saint Paul witnesseth Vbi abundavit Chrysost in hom ad Pop. delictum superabundavit gratia Where sinne abounded grace over-abounded But otherwise if wee Rom. 5. weigh the substance of thy paynes we cannot compare them with those of the damned because those torments and thy loving dolors were in a farre different kinde and therefore admit not well comparison for those griefes are enforced thine voluntary those with remorce of acted offences thine with conscience and perfit cognition of innocencie those are tortures for evilles thine are riddance from evills And truely they who would ascribe vnto thee the infernall dolors vpon the crosse or in the garden in mine opinion rather offend in ignorance as not perfitly vnderstanding the deformed nature of those vnexplicable torments then vpon malice attributing them vnto thee For neyther didst thou sorrow for paynes as afflictions deservedly inflicted for thy crimes neyther didst thou nor couldest thou hate and abhorre God the inflictor of such horrible torments neyther diddest thou nor couldest thou despaire of thy Fathers favours who infinitely vncessantly eternally vndoubtedly loved and honored thee and of whose love thou wast as sure as of thine owne eternall life Therefore at last I hope such vnpure minds The Puritans errour will amend their impure errours and at last reclame their ignorant blasphemie Notwithstanding this I will confesse and cannot deny but that thy paynes as well in the Garden as vpon the Crosse were as bitter in vehemency and intension perhaps as those of the damned because thy love no doubt was more intensive towardes Mankinde then their love to themselves therefore thy hatred was more vehement of our trespasses then their abomination of torments for love of the good we wish and hatred of the evill opposite thereunto weigh ever the same and are ballanced alike wherefore griefe necessarily ensuing compassion full hatred counterpoyseth the vehement intension of Love And as thy Love of man never had Paragon in vehemencie so thy Dolors never had like in intension and therefore truely the Prophet sayd in thy Person Non est dolor sicut dolor meus No dolors are comparable with mine By this I inferre O sweete Iesu that thou having delivered me from such horrible paine and for this Redemption suffered such excessive payne I should love thee in condigne gratitude with correspondent affection to both paynes but this Sphere is too large for my feeble activitie to reach Thou therefore enlarge my heart who aymedst specially in them both at a proportionate gratefull Love and affectuall recognition of men The 17. Motive to Love which consisteth specially in the manner of giving giftes and bestowing favours IT is a common saying among spiritual men that God respecteth not so much the quantitie as the qualitie of our actions and good workes the which protrite Axiome seemeth grounded vpon divers Scriptures Specially the fact of that poore Woman which cast her two mites in Gazaphilacium which gave more her need considered then all they who bestowed large portions of their superfluous riches because ordinarily when we find great difficultie to doe well and yet breake thorow it that argueth a more perfitte affection and intier good will towards the partie for whose sake wee vndergoe it Agayne we have registred by the Apostle that hilarem datorem diligit Deus Our Lord loveth a pleasant giver that is when a man imparteth his goods for 2. Cor. 9. Gods honor and glory God liketh him that effecteth it with alacritie and pleasantnesse for some men you have who bestow benefites vpon their friends in such sort as they seeme to give so much of their blood for they make a shewe of a certayne loathing giving which diminisheth in great part the gift Therefore in the receyving of a benefite these circumstances may be considered which follow every one of them dignifying of it and consequently casting a sparke of bountie from the Giver into the heart of the Receyver to moove him to Love The first Circumstance The greatnesse of the Giver THe dignitie or preeminence of any Principle ennobleth and inhaunceth the Effect so noble Parents produce noble Children a meane worke proceeding from an excellent Workeman winneth by relation to the Author I know not what more credit and reputation then if it had proceeded from an Artificer of lesser account In like manner a gift comming from a great Person carieth ever a sente of a certaine greatnesse and rellisheth ever eyther of Nobillity Excellency Superiority or all Charles the fift in his long troublesome warres in Germanie beeing almost ever pressed with want of money and vnable to remunerate the Services of divers Dutch Captaines and Nobles whom hee had entertayned after any great exployte perfourmed by them to acquite their service in some sort which Alexander would have repayed with Citties or States hee was accustomed in the open fielde in midst of his Nobles to call such a Captaine or Coronel before him and there in the presence of the whole Campe take a gold cheine from about his owne necke and put it about the neck of the other so embrace him thanke him and with this honour so solemnely circumstanced by such a Person as the Emperour with such acknowledgement of his desert and valour with the view of all the Armie many of them esteemed this favour greater then if in very deede hee had given them a Cittie for they valued that cheyne more then many bushels of the like gold but not of like glory for the onely Emperours Person and the taking of it from his Necke hanged at it such a pretious Iewell as in warlike conceits a million of golde would not countervaile and it was esteemed a sufficient testimony of honour for a Martiall man to vaunt of all the dayes of his life There be also divers reasons why the dignity of the Giver inhaunceth not a little the value of the gift First all gifts are signes of love and affection and therefore as the love of a great Personage caeteris paribus is much more to be prized then of a meaner so the giftes issuing from such affections ought more to bee accounted Secondly if the Giver be wise and discreete it argueth he esteemeth vs to deserve such a benefite the which reputation deserveth no small estimation 3. If the Giver bee vertuous it is
discourse for a slender insinuation will content a ripe apprehension and affoorde matter enough to a sound iudgement It might have passed a great way further and have explicated the supreame perfections in God all which were able to moove a mans heart much more then these we have delivered because as they infinitly surpasse all here we feele see imagine or vnderstand even so they would aboundantly stirre vp our affections to admire love and adore him yet also them I thought good to omitte as not so proper to our present intent neverthelesse I cannot ore-slip some rude delineaments therof therby opening the way to pregnant wits of pregnant matter The fourth Corollary appertayneth vnto the circumstances of imparting giftes or bestowing benefites wherein it is to be noted for memorie sake that we may consider foure things in the giving of a gift all necessary and all belonging to our purpose as in the subscribed Table shall plainely appeare In bestowing a gift we may consider the Giver and his 1 Greatnesse 2 Strangenesse 3 Friendship 4 Enmirie 5 His danger and dammage Gift 6 If exceeding great in it selfe 7 If marvellous deare to the Giver 8 If common to many Receiver 9 If it tend to his great good or riddance from some great evill 10 If in giving he be singled from the rest Manner of giving 11 If with alacritie 12 If without sute or request 13 If with vehement affection 14 If without interest The fift Corollarie respecteth the practise of the aforesayd Motives the which may be vsed after this manner First I suppose a man that intendeth to move passions ought to have tyme and space to prepare himselfe for cursorie perswasions for extemporall inventions seldome make any deepe impressions because as in such cases the inducements are not well examined nor the manner of delivery premeditated so the poynt in question cannot be so substantially grounded and forciblely perswaded as if Arte in manner and matter had co-operated with Nature Secondly presupposed then a man have leysure to enrich his discourse after one hath perused and well vnderstood the precedent Motives he should glaunce over these Tables and either in his owne meditation or in perusing some short treatise of his matter of Love to be perswaded reduce what he readeth to these heads set downe As for example if he exhort Subiects to love their Countrie Students to love learning Souldiours to love Martiall Discipline Men to love theyr Wives Children to love theyr Parents Women to love Modestie in all these and such lyke a little labour conioyned with this help will minister abundance of matter to stuffe an Oration or Panegericall perswasion Meanes or Motives to moove Hatred Detestation Feare and Ire THe Philosophers vniversally define that Contrariorum est eadem disciplina Contraries are taught in like manner and contrariorum contraria est ratio contraries have contrary reasons so to our purpose with great facilitie we may now declare what Motives stirre vp Hatred by assuming the contraries to Love for example if Love it selfe be a Motive to Love then Hatred contrariwise is a Motive to Hatred If resemblance in nature affection iudgement and exercise cause vnion and love certainely dissimilitude in nature difference in iudgement disparity in affections diversity or opposition in exercise cannot but breed dissention and hatred Wherefore hee that perfitly vnderstandeth the former Treatise of the Motives to Love and of himselfe can siâ—t out their contraries hath a sufficient Panoplie and Treasorie of Reasons to stirre vp Hatred Furthermore for better intelligence it is to be considered that Divines and morall Philosophers distinguish two sorts of Hatred the one they call Odium abominationis Hatred of abomination the other Odium inimicitiae that is Hatred of enmitie For as in Love we affect the Person and wish him well so in Hatred of enmitiâ— we detest the Person and wish him evill as if I love my friend I wish him health wealth and prosperitie If the Iudge hate the theese hee wisheth him the gallowes But in this wee differ that I love my friend and health also as good for my friend so that my love is complete and intire but the Iudge abhorreth the theefe and loveth the gallowes as a due punishment and deserved evil for the theefe Contrariwise as in hatred of enmitie the person stayned with vice mooveth me to detest him and wish him evill so in hatred of abomination for the love I beare any person I hate all evils which may befall him for example a man loveth his child and therefore abhorreth death as evil of the child a iust man loveth God and therefore detesteth sinne as an iniurie done to God a man loveth his owne health and therefore hateth diseases or what else may crosse his health So that here we have three things hatred of evill in respect of the person we love love of evill in respect of the person wee hate hatred and love combined in one respect of perfite enmitie and complete hatred Besides as love levelleth at goodnesse without desiring or hoping for it and onely taketh a good liking and complacence therein so desire passeth further and wisheth the enioying thereof albeit such a wish medleth not with hope of obtayning it for many wish Mines of golde States and Kingdomes which they never exspect nor hope to possesse Hope addeth expectation for perceyving some probable possibility of purchace she standeth wayting how to come by it For example Cardinall Wolsey in his yonger yeeres perhaps loved and desired the degree of a Cardinall but yet being so farre from it he had small reason to expect it but after he was entertained of the King and imployed in affaires for the State then he got ground for expectation and so fell into the passion of Hope On the other side hatred first detesteth the evill in it selfe either of enmitie or abomination as wicked men death dishonor c. without relation to vs or our friends Detestation fuga or flight abhorreth them as hurtfull to vs or our friends but as yet they beeing afarre off and not very likely to befall entereth not into the passion of Feare the which then stirreth when danger approcheth Ire proceedeth from some iniurie offered and therefore hateth the inflictor and by all meanes possible seeketh revenge Wherefore Ire Feare Flight including every one of them a certayne sort or spice of Hatred what generally can be said of it will serve for all them in particular howbeit some speciall considerations we will set downe in speciall for their peculiar Motion Particular Motives to Hatred of Enmitie ALthough as I sayd above the Motives to Love contraried be good meanes to perswade Hatred yet for that as Philosophers say Bonum ex integra causa consistit malum ex quolibet defectu Goodnesse cannot consist without the integrity of all partes evill may and ordinarily doth happen vpon every defect that a man bee in health it is necessary every humour hold his iust temper and
how bitter is the memorie of death to that man which hath peace and great felicitie in his substance and that loveth extremely this transitory life To move this Hatred two things specially are diligently to be observed first the Person beloved and all those reasons which may stir vp his love then the hurt of the evill and all the harmes it bringeth with it for example we ought for the love of our owne soules and the soules of our neighbours detest and abhorre sinne and the offence of God now all those inducements which moove vs to love our soules strike in our hearts a horrour of sinne which is the death and destruction of soules And all those reasons which shew the deformity of sin stirre vp a detestation thereof The generall Motives alledged above applied to this particular will suffice to perswade vs to love our Soules the nature harmes consequent vnto sinne and all other evils we would induce our auditors to detest may be collected out of the common places of Invention reduced above to Ansit quid sit quale sit propter quid sit Meanes to move flight and feare § 6. WE said that flight or detestation was opposite to desier and that desier was the wishing of a thing abstracted from hope or expectation thereof as every beggar would be a King if he might choose albeit he never had nor is like to have any hope of the aspiring thereunto Flight is a detestation of some evill though not imminent nor exspected yet such an evill as we abhorre it and detest it and possibly may befall vs as a king to fall to poverty beggery or servitude he abhorreth yet because he living in such prosperity conceiveth no danger nor perill therefore he standeth in no feare These two passions of desier and detestation are stirred vp with the same motives that love and hatred of abomination for as all the reasons apportable to render the thing amiable the same make it desiderable so all the inducements which perswade the obiect of hatred to be abominable all the same cause it seeme detestable As for example I have a vertuous friend whom I love intierly he converseth with Atheists the more I love him the more I hate Atheisme as evill to him and therefore I abhorre it should any way befall him I am moved to abominate it as an extreme evill for what can be more sottish then to deny a God whom all creatures confesse and say ipse fecit nos non ipsae nos he made vs and not we our selves what can be more beastly then not to acknowledge him nor his benefits who every moment powreth vpon vs sundry favours What horrible disorders should we see in the world if there were not supposed a God that governeth and knoweth all and at last with the ballance of his inflexible iustice will examine iudge and reward all No doubt but if Atheisme once enter into the hearts of men vertue will be despised and vice esteemed might will rule right and the rich oppresse the poore and epicurisme wil take full possession edamus bibamus cras moriemur let vs gull our selves with eating quaffing for after this life no other remaineth and therefore little it importeth vs to live like beasts and dye like dogs all these and many more such like arguments demonstrate the abomination of Atheisme and also perswade evidently the detestation of the same so that by applying the harmes or dammages of the evill considered in generall and absolutely in it selfe to my selfe or my friend whom I love we may easily force flight and detestation Feare is a flight of a probable evill imminent wherefore two things must be proved amplified to enforce feare first that the evill is great secondly that it is very likely to happen the excesse of the evill may be gathered out of the precedent discourses the likelyhood probability or certainty we draw from sundry circumstances as from our adversaries malice hatred against vs their craft deceit their former maner of proceeding wherunto we may annexe the impossibility or extreme difficulties to avoid it as their might and our weakenes their experience and our rawnesse so that where there is obstinate implacable hatred against vs knowledge and foresight how to overcome vs power and meanes to put in execution potent malice and hatred what wicked effect will not then follow The vicinitie also of the evill moveth much for dangers afarre off we little esteeme as subiect to sundry casualities and encounters but when they are neere and at the doore then it is time to be stirring If an Oratour would by the passion of feare move the Italians Almanes and Spanyards to ioyne in league and waâ—re vpon the Turke he might vrge them in this manner The Romanes in passed ages who with most carefull eye did foresee prevent the dangers of their Empire thought not themselves secure in Italy except the Carthaginians were vanquished but how much more neere are the Turkish Cities to Spaine Germany and Italy then Carthage was to Rome What a swift Navie of Gailies hath Danger imminent he alwayes prepared by Sea and therefore in one night may enter either the coasts of Italy or Spayne What an infinite Army as well of horsemen as footemen hath he alwayes in a readinesse to invade offend and ruine whom he wyll almost at vnawares at least them that border vpon him ere they can be halfe prepared Of what force is this tyrant The Romanes still lived in feare of the Carthaginians though divers times overcome by them and have not we much more reason to feare the Turkish puissance What fortresses hath he woon from Christians what Cities sackt what Provinces The Turks forces vanquished what Kingdomes subdued what Empires spoyled enioyed possessed Who ruleth now Africk The Turke either all or most Who signorizeth over Asia The Turke Who doth domineere over the greatest part of Europe The Turke his treasures are infinite his victuals abundant his people innumerable and so subiect and obedient that they repute it a favour to be bereaved of their lives at their Emperours pleasure Are all Princes Christian able to leavie and maintaine an army of 300000. fighting men Solyman brought so many before Vienna in Austria what wil such a world of combatents do nay what will they not do Cover the fields like Locusts in expugnation of Cities reare vp mountaines of earth in a moment fill vp ditches with dead corps of their owne men to scale the walles with the very sight of such an invincible multitude strike terrour and amazement in the hearts of all them that shall see them or heare of them His malice is The Turks hatred against Christians no lesse then his might what pretendeth he in Constantinople forsooth to be Emperour over all Europe and successor to Constantine the great this he claymeth as right this he meaneth to win by might this he resolveth to inioy at length Did he
of his Auditors I remember a Preacher in Italy who had such power over his Auditors affections that when it pleased him he could cause them shead aboundance of teares yea and with teares dropping downe their cheâ—ks presently turne their sorrow into laughter and the reason was because he himselfe being extreamely passionate knowing moreover the Arte of mooving the affections of those Auditors and besides that the most part were women that heard him whose passions are most vehement and mutable therefore hee might have perswaded them what hee listed The same commoditie may be gathered by all other Oratours as Embassadours Lawyers Magistrates See Aristotle Rhetorikes Captaines and whatsoever would perswade a multitude because if once they can stirre a Passion or Affection in their Hearers then they have almost halfe perswaded them for that the forces of strong Passions marvellously allure and draw the wit and will to judge and consent vnto that they are mooved Many things more might be saide concerning this matter but in all the other Chapters folowing except this first I meane to touch this point very largely As this Treatise affordeth great riches to the Physitian of the soule so it importeth much the Physitian of the bodie for that there is no Passion very vehement but that it alters extreamely some of the foure humors of the bodie and all Physitians commonly agree that among diverse other extrinsecall causes of diseases one and not the least is the excesse of some inordinate Passion for although it busieth their braines as also the naturall Philosophers to explicate the manner how an operation that lodgeth in the soule can alter the bodie and moove the humors from one place to another as for example recall most of the bloud in the face or other partes to the heart as wee see by daily experience to chance in feare and anger yet they consent that it See Fracastoriuâ— libr. de sympathia lib. 2. de intellectione circa medium may proceede from a certaine sympathie of nature a subordination of one part to another and that the spirites and humors wait vpon the Passions as their Lords and Maisters The Physitians therefore knowing by what Passion the maladie was caused may well inferre what humor aboundeth consequently what ought to be purged what remedy to be applied after how it may be prevented If all the aforesaide Professions may challenge each one a part in this Discourse surely the good Christian whose life is a warrefare vpon earth he who if he love his soule killeth it he whose studie principally standeth Iob 7. 1. in rooting outvice and planting of vertue hee Mar. 8. 35. whose indevour specially is imployed in crucifying old Adam and in refining the image of Christ he who pretendeth to be ruled by reason and not tyrannized by preposterous affection this man I say may best peruse this matter he may best meditate it he may best know where lieth the cave of those Serpents and Basiliskes who sucke out the sweete blood of his soule hee may see where the thorn sticketh that stingeth his heart finally he may view his domesticall enemie which never Matt. 10. 36. permits him to be quiet but molesteth in prosperitie deiecteth in adversitie in pleasure makes him dissolute in sadnesse desperate to rage in anger to tremble in feare in hope to faint in love to languish These were those temptations of the flesh that S. Paul did punish 1. Corint 9. 27 saying Castigo corpus meum in servitutem redigo I chasten my body and bring it into servitude these were those members the same Apostle exhorted vs to mortifie vpon earth Mortificate membra vestra quae Coloss 3. 5. sunt super terram Seeing then how all the life of a spirituall man ought to bee imployed in the expugnation of these molestfull Iebusites without all doubt it importes him much to knowe the nature of his enemies their stratagems and continuall incursions even vnto the gates of the chiefest castell of his soule I meane the very witte and will Not only the mortified Christian had need to know well his passions because by brideling them he winnes a great quietnesse of minde and enableth himselfe better to the service of God but also the civil Gentleman and prudent Polititian by penetrating the nature and qualities of his affections by restraining their inordinate motions winneth a gratious cariage of himselfe and rendereth his conversation most gratefull to men for I my selfe have seene some Gentlemen by blood and Noblemen by birth yet so appassionate in affections that their company was to most men intollerable for true is that Salomon saide Vir iracundus provocat Prover 15. 18. rixas qui patiens est mitigat suscitatas An angry man raiseth brawles but a patient man appeaseth them after they be raised And therefore howe vngratefull must his company seeme whose passions over-rule him and men had neede of an Astrolabe alwayes to see in what height or elevation his affections are lest by casting forth a sparke of fire his gun-powdred minde of a sodayne be inslamed I omit how he may insinuate himselfe into other mens love and affections how in traveling in strange countries he may discover to what passion the people are most inclined for as I haue seene by experience there is no Nation in Europe that hath not some extraordinarie affection either in pride anger lust inconstancie gluttonie drunkennesse slouth or such like passion much it importeth in good conversation to know exactly the companies inclination and his societie cannot but be gratefull whose passions are moderate and behaviour circumspect I say nothing of Magistrates who may by this matter vnderstand the inclinations and dispositions of their inferiors and subiects But finally I will conclude that this subiect I intreat of comprehendeth the chiefe obiect that all the antient Philosophers aymed at wherein they placed the most of their felicitie that was Nosce teipsum know thy selfe the which knowledge principally consisteth of a perfit experience every man hath of himselfe in particular and an vniversall knowledge of mens inclinations in common the former is helped by the latter the which knowledge is delivered in this Treatise What we vnderstand by Passions and Affections CHAP. II. THree sortes of actions proceede from mens soules some are internall and immateriall as the actes of our wittes and willes others be meere externall and materiall as the acts of our senses seeing hearing moving c. others stand betwixt these two extreames and border vpon them both the which wee may best discover in children because they lacke the vse of reason and are guided by an internall imagination following nothing else but that pleaseth their sences even after the same maner as bruite beastes doe for as we see beastes hate love feare and hope so doe children Those actions then which are common with vs and beastes wee call Passions and Affections or pertuâ—bations of the mind Motus saith saint
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
to his divine providence an inclination facultie or power to conserve it self procure what it needeth to resist impugne whatsoever hindereth it of that appertaineth vnto his good and conservation So we see fire continually ascendeth vpward because the coldenesse of the water earth and ayre much impeacheth the vertue of his heate heavie substances descend to their centre for their preservation the hare flieth from the houndes the partridge hideth her selfe from the tallent of the hawke and in fine God hath enabled every thing to eschew his ennemy and enioy his friend Whereuppon grew that protrite distinction of a triple appetite naturall sensitive and reasonable the first we finde in elements and plants the second in beasts and men the third in men and angelles the first Philosophers call a naturall inclination the second a sensitive appetite the third a reasonable or voluntary affection neverthelesse the naturall inclinations of inanimate creatures and the sensitive appetites of living thinges dissent in some points because they with one motion eschew their contraries procure their owne good and obtaine that they need as for example the fire by the same motion ascendeth to heaven getteth his place and flieth from earth and water as contraries the boyling water set from the fire cooleth it selfe and withall expelleth the vnnaturall heate Men and beastes with one appetite prosecute the good they desire and with an other they slie the evill they abhorre as for example with one appetite a man desires good wine and with another detesteth ill wine An other difference besides there is because men and beasts in their appetites have a certaine pleasure and delectation paine or griefe the which affections can not be found in any inanimate creatures This delight or payne God imparted vnto vs that wee might thereby be stirred vp to attempt those actions which were necessary for vs or flie those inconveniences or harmes which might annoy vs for who would attend to eating or drincking to the act of generation if Nature had not ioyned thereunto some delectation A pregnant proofe of this may be seene in sicke men who having lost their appetites loathe nothing so much as meate Heere we may beginne to discover the coasts of Selfe-love for God having so bountifully granted vs meanes to provide for such thinges as were needefull and to avoyde such things as were harmefull adioyning pleasure to the one and paine to the other wherevppon ensued that having a reasonable soule the which like an Empresse was to governe the body direct the senses guide the passions as subiects and vassalles by the square of prudence and rule of reason the inferior partes were bound to yeeld homage and obey Then self-Selfe-love vpstarts and for the affinitie with sense for the causes alleadged in the precedent chapter will in no case obay reason but allured with the baite of pleasure and sensualitie proclaymeth warres and rebellion against prudence against the love of GOD in so much this tyrant prevaileth that if reason commaund a temperate dyet she will have exquisite and superfluous dishes if reason will be contented with a meane decent attire she will have gorgeous and above her state and condition In summe from this infected love sprung all the evils welnie that pester the world the which Saint Augustine Aug. lib. 22. deciv cap. 2â— With saint Augustine consenteth Plato 5. de legibus And Arist 9. Eth. c. 8. doth gather together yet leaveth out many Mordaces curâ— c. griping cares perturbations moanes feares madde ioyes dissensions strifes warres stratagems angers enmities falshood flatterie theft rapine and a number more which there he reckneth and I to avoyd tediousnes omit Yet by this may also be vnderstood that famous distinction more practized than knowen of many I meane of two loves the one that buildeth the citie of Ierusalem the other the citie of Babylon Aug super psal 64. that is the love of God buildeth the cittie of the predestinate Selfe-love the cittie of the reprobate that repaireth the ruines of Angelles this filleth the infeâ—â—all dennes with Divels for charitie and the love of God being the base and foundation of all goodnesse without which all vertues are dead and not availing to life everlasting rendreth a spirituall life animating the iust to serve God flie vice follow vertue with which vertues and good workes Gods church is replenished and Sathans synagogue emptied Contrariwise Selfe-love following inordinate affections inticeth the cittizens of Ierusalem to prosecute pleasures vnbridle their senses enioy the roses till they flourish not to let wither the Mayie flowres of their flesh haleth the poore soules from the libertie of Ierusalem to the captivitie of Babylon thereby casting the children of God into the thraldome of Sathan By this it appeareth howe God gave every man an inclination to love himselfe yet subordinated to reason and how by the pleasure of sensualitie it is growne to such a head that rather it ruleth reason than reason ruleth it self-Selfe-love then may bee defined an inordinate inclination of the soule affecting too much the pleasures of the body against the prescript of right reason this may well be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 olde Adam the law of the flesh sensualitie the enemie of God the spring of vice the roote of impietie the bane of godly conversation the obiect of mortification the sincke of sinne ever craving never concent tyrannizing over the greatest and overthrowing the least How the Passions may be well directed and made profitable CHAP. III. IT hath beene declared I thinke sufficiently howe most men inordinately followe the vnbrideled appetite of their sensual passions yet no doubt but they may by vertue be guided and many good men so moderate and mortifie them that they rather serve them for instruments of vertue than foments of vice and as an occasion of victory than a cause of foyle For Christ our Saviour in whom neyther sinne nor inordinate affection could fall no doubt was subiect to these passions Tristis est anima Matth. 26. Luke 22. Marke 14. mea sayth he vsque ad mortem My soule is sadde even vntill death And Coepit pavere toedere He beganne to bee afrayde and heavy Feare and heavynesse no doubt are passions of the mind yet because in Christ they were prevented with reason and guided by vertue neyther alluring him to sinne nor ingendring vitious Hieron ep 22. ad Eustoch quem sequuntur scolastici Psalme 4. Philip. 2. habites therefore of Divines they rather were called propassions than passions Moreover the Scriptures exhort vs to these passions Irascimini nolite peccare Be angry and sinne not Cum metu tremore salutem operamini with feare trembling worke your salvation And therefore it were blasphemous to say that absolutely all passions were ill for so the Scriptures should exhort vs to ill The reason also commonly allowed of Philosophers and Divines most pregnantly prooveth this veritie for if the motions of our willes be
escaped the invading appetite onely inclineth to the possessing of those obiects which may hardly be gotten and hardly escaped This explication in my opinion as it is more common so it is more vnture for who doubteth but many both love and desire which according to all Doctours are operations of the coveting appetite divers things harde to be compassed as the two vnchaste Iudges the chaste Susanna and in beasts we see they often affect love and desire that they hardly can purchase It were folly to thinke the foxe affected loved or desired not a goose because she were surely penned vp hardly to be come by or the wolfe desired not the sheepe when she is defended with the shepheards dogges Besides many be angry which is a passion of the invading appetite for things they may easily avoyde as the Lady which child her maide because the floore of her chamber was defiled with a droppe of a candle Finally we knowe God himselfe to bee affected with anger to whome nothing can be hard or difficile Many things more might be saide concerning this matter as how the difference of hardly or easily obtaining a thing can not cause such diversities of inclinations for so wee might say our seeing might be divided for some things we see with facilitie others with difficulty some sounds wee heare easily others hardely Moreover the difficultie of obtaining an obiect rather deterreth a man from procuring it than inciteth to prosecute it and therefore consequently it cannot be a cause of distinction But these arguments and many more for brevities sake I omit pretending after another maner to explicate this division The other explication and as easie to be perceived as the precedent is this First as we have insinnuated before God and Nature gave men and beasts these naturall instincts or inclinations to provide for themselues all those thinges that are profitable and to avoyde all those things which are damnifieable and this inclination may bee called concupiscibilis coveting yet because that GOD did foresee that oftentimes there should occurre impediments to hinder them from the execution of such inclinations therefore he gaue them an other inclination to helpe themselues to overcome or avoide those impediments and to invade or impugne whatsoever resisteth for the better execution whereof he hath armed all beasts either with force craft or slight to eschew all obstacles that may detayne them from those things which they conceive as convenient Wherfore to the Bull hee hath imparted hornes to the Boare his tuskes to the Lion clawes to the Hare her heeles to the Fox craft to Men theyr hands and witte And for this cause wee see the very little children when any woulde deprive them of theyr victualles for lacke of strength to fight they arme themselves with teares To this explication it seemeth that the names of Irascibilis and Concupiscibilis more aptly agree than to the other because heere onely Irascibilis invadeth and impugneth and not affecteth or desireth as in the other And thus much concerning this division How many Passions there are coveting and how many invading in the next Chapter shal be declared The division and number of Passions of the Minde CHAP. VI. THomas Aquinas with the troupe of Thomists affirmeth that all the Passions of our Minde be no more than eleaven Sixe he placeth in the coveting appetite and five in the invading The first sixe are love desire or concupiscence delight or pleasure and three opposite to these hatred abhomination sadnesse or paine The latter five are hope and despaire feare and audacitie the fift is ire This number may be declared by experience and approoved with reason the experience is common welnie in all beasts but most evident in the wolfe and the sheepe First the wolfe loveth the flesh of the sheepe then he desireth to have it thirdly he reioyceth in his prey when he hath gotten it Contrariwise the sheepe hateth the woolfe as an evill thing in himselfe and thereupon detesteth him as hurtfull to herselfe and finally if the woolfe seize vpon her shee paineth and grieveth to become his prey thus we have love desire delight hatred abhomination griefe or heavinesse the sixe passions of our coveting appetite But now put case the Woolfe should see the shepheard about his flocke armed with a guard of dogges then the Woolfe fearing the difficulty of purchasing his prey yet thinking the event though doubtfull not impossible then he erecteth himselfe with the passion of Hope perswading him the sheepe shall be his future Hope spoyle after the conquest and thereupon contemning the dogges despising the shepheard not weighing his hooke crooke stones or rurall instrumentes of warre with a bolde and audacious courage not regarding Boldnesse any daunger hee setteth vpon the flocke where in the first assault presently a mastife pincheth him by the legge the iniurie he imagineth ought not to be tollerated but immediatly inflamed with the passion of Ire Ire procureth by all meanes possible to revenge it the shepheard protecteth his dogge and basteth the woolfe as his presumption deserved The woolfe perceiving himselfe weaker than he imagined his enemies stronger than he conceyved falleth sodainely into the passion of Feare as braggers doe who vaunt much at the beginning Feare but quaile commonly in the midle of the fray yet not abandoned of all hope of the victory therefore he stirreth vp himselfe and proceedeth forward but in fine receyving more blowes of the shepheard more woundes of the dogges awearied with fighting fearing his life thinking the enterprise impossible oppressed with the passion of Desperation resolveth himselfe Desperation that his heeles are a surer defence than his teeth and so runneth away By this example wee may collect the other five passions of the invading appetite hope boldnesse or presumption anger or ire feare and desperation Aristotle reduceth all passions to pleasure and payne Arist. 2. Eâ—h cap. 3. for as we see sayth hee there is no wickednesse men will not attempt for pleasures so wee trye many to bee deterred from the study of vertue onely for the feare of paine Some other moderne Philosophers ayming almost at the same marke distinguish in generall all Passions into two members that is some consist in prosecuting procuring or getting of some good thing profitable vnto them others in flying or eschewing some ill thing that might annoy them I sayde they aymed almost both at one marke because who prosecuteth any obiect that conduceth to his nature receyveth thereby pleasure as the thirstie desireth drinke and drinke affordeth pleasure so he that shunneth any thing disconvenient to nature shunneth consequently payne which concomitateth such disagreeing obiects as a dog that flyeth from a stone cast at him With these two divisions consenteth the third that all Passions may be distinguished by the dilatation enlargement or diffusion of the heart and the contraction collection or compression of the same for as afterward shall bee declared in all Passions the
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 self-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
Apoph Rom. The second point of prudence in passions is to conceale as much as thou canst thy inclinations oâ— that passion thou knowest thy selfe most prone to follow and this for two causes first for credite secondarily for many inconueniences that may thereby ensue It impeacheth questionlesse greatly a graue mans credite a great mans authoritie and a ciuile mans good conuersation to be subiect to some one only inordinate passion for such a corrupt iudgement hath now so much preuailed with men yea and euer hath ben that they will contemne the whole for some one notable defect as for example if we see a picture of a man or woman drawne with exquisit colours great proportion and art yet if there be but one eye one arme yea or one finger out of square men will say the image is spoyled for that one defect yea the first thing almost we marke is the improportion or disquaring of that part How many prize almost nothing their geldings because they lacke their tailes eares mane or good colours Euen so we trie by dayly talke that commonly men descant vpon other mens doings they will say such a nobleman is resolute in warres goodly in person but subiect to choller too much addicted vnto his owne iudgement such a maÌ„ excelleth in learning yea but pride ouerruleth him such a Senatour iudgeth profoundly but is impatient in hearing of causes such a man raigneth in the Pulpit but blinded with couetousnesse such a man passeth in Musicke but is buried for the most part in the tauerne such a man giueth great almes but attendeth too much to good cheere and in fine there is no man so well qualified but alwayes the world will condemne him because they iudge him stained with some passion therefore great prudence wisemen account it for graue and great persons not to lay their passions open to the censure of the world Many inconueniences may follow if others know what passions men are subiect vnto for if thy enemies would bee reuenged of thee no fitter meanes they might sleightly vse than to procure some way whereby thy passions should be stirred and put in execution for by often ministring matter thy passions would easily subdue thee as a Spanish souldier and a Dutchman after many bragges of their valour and feats of armes aptly insinuated for sayd the Spanish souldier with one Spaniard a hundred buttes of wine I would kill a whole armie of Dutchmen because I would set my wine at night in such a place where I knew the Dutch troupes should lodge and then I know they would neuer leaue drinking while there remained any wit in their braines and so buried with drinke it were no great masterie to despatch them all Nay quoth the Dutchman without any man I would destroy a troupe of Spaniards onely by sending against them a multitude of women for they might easily make of them a massacre like Paris or an euensong of Sicilie at midnight in their beds These two knew well the inclinations of both Countries and consequenly perceiued the way how one might ouerthow the other yet although they were simple and souldierlike discourses for many things may be in common auoided which in particular may be hardly escaped neuerthelesse they knew how easie a thing it was by ministring matter to passions to cast a baite with a hooke to draw them into their owne ruine But some would be glad to know how a man might well conceale his passions so that the world should not iudge him passionatâ— I answere that this question yeeldeth some difficultie for hardly can a passionate man bridle so his affections that they appeare not But yet if he be neuer so passionat and would but follow a litle direction I thinke he might albeit not wholy yet in great part auoyd the infamie of a passionate person The way may be thus in great assemblies or at such times as most men marke our actions wordes and gestures then if a man haue an occasion of choler indignation lust pride feare or such like passion if he refraine but a little all those will at least suspect that he permitteth not his passions wholy to ouerrunne him For all historiographers which Basil in hom de legend lib. Gent. write of Alexander the great highly commend his continencie and especially moued with the carriage of himselfe when Darius wife and her daughters were taken prisoners and subiect to his power they being beautifull he in the prime of yeeres yet because he would but scarcely looke on them hee woon for euer the name of Continencie Besides it were good to dispraise in words before others that passion thou art most addicted vnto for by so doing thou shalt make men beleeue in deed that thou abhorrest much that â—ice questionlesse if the passion be not too pregnantly known such words will blemish a great part of mens conceits for according to the Italian Prouerbe Buone parole cattiui fatti Ingannano li sauij li matti That is Wordes good and workes ill Makes fooles and wisemen leese their skill I say not this because I would haue a man to doe one thing and speake another but that if he cannot but sometime of fragilitie slide it may bee a good way to recall him againe and not to fall so often if he speake in dispraise of his owne fault for men will be ashamed to commit often that they themselues dispraise eagerly and besides it repaireth anew his credit almost cracked with the former passion The third point may be Not to vex and trouble thy selfe too much wheÌ„ a passion seizeth vpoÌ„ thee but diuerting thy mind from it and restraining thy consent as well as thou canst from yeelding vnto it and in short time thou shalt see it vannish away as wee prooue in daily temptations of ire sadnesse loue lust and such like which fall and consume away euen by themselues either because the humour which was mooued returneth to his former seat or the impression made in the imagination deminisheth or the attention of the soule destracted with other matters faileth or some other passion expelleth it or the deuill ceaseth to tempt either I say all these or most of them mittigat consume and wholy subuert that passion which before so troubled vs and seemed insuperable The fourth poynt which ought principally to bee considered and well waighed of those whose passions are most vehement and inordinate is this that they which perceiue in themselues such disordered affections ought first to know the root of them to bee self-selfe-loue and the greater they find the boughs of their passions the greater and deeper root let them bee assured lieth hidden vnder the bottome of their soule for which cause such men must persuade themselues to haue great difficultie to vertue and extreame facilitie to vice that as they loue pleasures of the body exceedingly so they hate all that may hinder or oppose it selfe thereunto mightily That they bee blinded as battes in their owne
little and little insinuating their owne praises or if they be commended presently you shall see them puft vp and swelling with a vaine pleasure and delight they haue conceiued of themselues But you will perhaps demaund of me by the way What if a man should commend me or any thing appertaining vnto me how ought I carry my selfe If I accept the praise I shall be accounted prowd if I denie it not to be so I shall seeme to reprehend the praiser and condemn him for a liar or a flatterer In such a case because it occurreth daily therefore good it were to foresee and prouide an answere presently As Alfonsus king of Arragon answered an Orator who had recited a long panigericall Oration of his praises the king said Panorm lib. 1. de reb gest Alfons to him If that thou hast said consenteth with truth I thanke God for it if not I pray God graunt me grace that I may do it Or else a wise man may say This praise I deserue not but your affection bettereth my actions or You by good nature and loue rather marke the little good I doe than many defects therein committed or The spectacles of loue forceth you to censure all my imperfections in good part By this meanes you shall auoid a certaine vaine complacence in your owne doings which offendeth much those who are giuen to censure your actions neither shall you rudely denie that your friend of courtesie affirmeth to be true Concealing and reuealing of secrets AS some are so secret that they neuer will open any thing almost touching their own affaires so others contrarily are so simple and blabbish that they discouer many of their conceits and matters especially concerning themselues to any man almost at the first meeting The former commonly are craftie because friendship requireth some communication in secrets principally if he be an especiall friend yet this offence may well be tollerated in this mischieuous world and declining age wherein profit is prized and friendship despised or at least men loue men more for their owne interest than for vertue Therefore if thou be wise trust no man with that thou wouldest not haue publickely knowne except he be a tried friend by long experience yea although he be thy friend but vitious if amongst vitious persons there may be true friendship assure thy selfe that by opening to him thy mind thou hast halfe reuealed publickly thine owne secret for such persons vsually if they bee young men women or of a very ill behauiour be vnwise blabbish and most indiscreet in their speeches besides their loue being grounded in proper interest of pleasure and gaine when these by chaunce or displeasure shall faile then persuade thy selfe that all they know shall be reuealed because such imprudent persons suppose that friendship once being dissolued they are not bound any more either to keepe secret or conserue thy credit and so with one breath they blow all away Wherfore I take it for a generall rule that a man shold reserue his secrets of importance either to himselfe or not to manifest theÌ„ but only to honest vertuous friends least it befall vnto him as happened to three students in a colledge where I liued some yeers It chanced a person of some authoritie there wrot to the superior of the Colledge a letter in discoÌ„mendation of those three students all being meÌ„ in age good Scholers this letter was showne by the superior to one of these three yet because it concerned not so much himselfe as the other two he marked not well the contents thereof the superior gaue him strait order that he should in no case reueale it to the other two he promised but performed it not for presently he signified to them both as much as he remembred the one of them being touched something to the quicke presently deuised a way how to come by the letter and in fine secretly got a sight of it by a certaine deceit he signified to both the others the contents thereof yet being sharply prickt therwith he fell into a chase with the person that had written the letter and spared not to signifie as much to the superiour who wondered how he came by the contents therof After a little while he which wrote the letter came to the Colledge and hearing how the person which chafed in that extreame manner had gotten intelligence of the letter because he was one of some authoritie he called him which first had reuealed the matter who swore that he neuer had vttered any such words but indeed that the other had by a stratageme gotten knowledge of the letter then the person which wrote the letter called him that so wililie had found it foorth and although he had sworne neuer to discouer that the other had reuealed vnto him presently he signified all the matter vnto him and he then against his promise reuealed the summe vnto the person in authoritie of the other and thus all three broake their promises and their oathes by reuealing of secrets Who that knew these men would scarcely haue beleeued that any such errours could by them haue bene committed but by this experience because I was priuie to all their dealings I got occasion to suspect falshood in fellowship to trie ere I trusted and finally thought none more secret than a man to himselfe for many hearts must haue many breathings and few can conceale from their friends any secret when their friends reueale some secrets vnto them and for that almost there liueth none so barren of friendship but hee hath â—â—me whom he trusteth therefore hardly from him he can keepe secret his owne heart and what his friends reuealed vnto him Fained secrets YOu haue another sort of men whome you may call cousining friends for in shew they pretend friendship but in effect cousonage or flattery They will come to you very seriously and deliuer a smooth tale in secret and coniure you that in no case you should reueale it you promise and performe it but your friend will not keepe that secret for he presently when your backe is turned will doe as much to another the second and third and so in fine you shall haue that publique which was conceiued for secret This cousonage proceedeth from craftinesse and dissembling friendship because true friendship admitteth not many to communication in secrets It may also spring from a lauishing and too open a mind for that indeed such a person cannot conceale any thing in his heart from such as doe seeme in some sort to be addicted to his friendship I haue knowne diuers great persons subiect to this passion but afterwards greatly crossed thereby for those which once perceiued their humours would neuer keepe close any of their secrets and so by their pollicie they gained a reward like vnto liars who though they say truth are not beleeued euen so such coyners of secrets haue not their secrets concealed although they speake secrets indeed and one speaking of such a
ioyes and diuers sorts of sadnesse or paine the which as men are affected may be diuersly applied Let a good and a Godly man heare musicke and hee will lift vp his heart to heauen let a bad man heare the same and hee will conuert it to lust Let a souldiour heare a trumpet or a drum and his bloud will boile and bend to battell let a clowne heare the same and he will fall a dauncing let the common people heare the like and they wil fall a gazing or laughing and many neuer regard them especially if they bee accustomed to heare them So that in this mens affections and dispositions by meanes of musicke may stir vp diuers passions as in seeing we daily prooue the like True it is that one kind of musicke may be more apt to one passion than another as also one obiect of sight is more proportionat to stirre vp loue hatred or pleasure or sadnesse than another Wherefore the naturall disposition of a man his custome or exercise his vertue or vice for most part at these sounds diuersificate passions for I cannot imagine that if a man neuer had heard a trumpet or a drum in his life that he would at the first hearing be mooued to warres Much more might bee said in this matter and yet not all fully satisfie and content a sound iudgement but what occurred vnto me in this question I haue set downe leauing the choise and approbation or sensure to them that see more in it than I doe How Passions are moued by action §. 2. ORators whose proiect is persuasion haue two principal parts where with they endeuour to compasse their purpose Ornatè dicere concinnè agere To speake eloquenly and to act aptly That consisteth specially vpon proper words and sound reasons this in a certaine moderation of the voice and qualifications of gestures We said aboue that externall actions as voice and gestures were signes of internall passions and there we taught how thorow those windowes a man might passe with the sight of his vnderstanding and discouer the secret affections of anothers heart the which ground and vndoubted veritie is the foundation whereupon now we must build this third meane to moue passsions for Cicero expresly teacheth that it is almost impossible for an oratour to stirre vp a passion in his auditors except he be first affected with the same passioÌ„ himselfe Neque enim fieri potest vt doleat is qui audit vt oderit Cicerâ— lib. de orat vt inuideat vt pertimescat aliquid vt admisericordiam fletumque deducatur nâ—si omnes ij motus quos orator adhiberi volet iudici in ipso oratore impressi esse atque inusti videbuntur It cannot be that he which heareth should sorrow hate enuie or feare any thing that he should be induced to compassion or weeping except all those motions the oratour would stirre vp in the iudge be first imprinted and marked in the oratour himselfe And therefore Horace well obserued that he which will make me weepe must first weepe himselfe Si vis me flore dolendum est De art poet Primum tibi tunc tua me infortunia laedent If thou wilt haue me weepe a dolefull brest First show and then thy woes will me molest And the philosophicall and morall reason hereof is most apert because with them it is a common receiued axiome Nemo dat quod non habet a man cannot communicate August lib. 2. de lib. arb cap. 17. that he wanteth Quod in causis vniuocis est semper verum And therefore how shall one who hath no feeling of the passion he would persuade induce an other by passion to accept or reiect it For if thy reasons moue not thee why wouldest thou haue them to moue Aristo 1. post me Propter quod vnumquodque tale illud magis If my hand be hot for the fire the fire must be more hot it selfe if my chamber be lightsome for the beames of the sunne the sunne it selfe must be more lightsome If I must bee moued by thy persuations first thou must shew me by passion they persuaded thy selfe And therefore no meruaile if many preachers persuade not the people to vertue and pietie for they seeing the instructors want in themselues that they endeuour to persuade to others let all their sermons enter in at one eare and slip out at another Ab immundo quis mundabitur who shal be cleansed by Eccles 34. the vncleane For as Saint Gregorie well noteth Manus quae sordes abluit munda esse debet the hand which washeth filth away should bee cleane True it is that the people ought to follow the Godly doctrine of their preachers although their liues be corrupted for so Christ hath commaunded because they sit in the chaire of Moyses Neuerthelesse let them be assured one day to smart for it in that they prepared and disposed not themselues to be fit instruments for such eminent functions Therefore if we intend to imprint a passion in another it is requisit first it be stamped in our hearts for thorow our voices eyes and gestures the world will pierce and thorowly perceiue how we are affected And for this cause the passion which is in our brest must be the fountaine and origen of all externall actions and as the internall affection is more vehement so the externall persuasion will be more potent for the passion in the persuader seemeth to mee to resemble the wind a trumpeter bloweth in at one end of the trumpet and in what manner it proceedeth from him so it issueth forth at the other end and commeth to our eares euen so the passion proceedeth from the heart and is blowne about the bodie face eies hands voice and so by gestures passeth into our eyes and by sounds into our eares and as it is qualified so it worketh in vs. But I know some would vnderstand the cause why a good reason in the preacher or oratour will not suffice to persuade the people vnlesse they themselues be affected with the like passion I answere that wise men are most moued with sound reasons and lesse with passions contrariwise the common people or men not of deepe iudgement are more persuaded with passions in the speakers the reason is because as we haue two sences of discipline especially the eyes the eares reason entreth the eates the passion wherewith the oratour is affected passeth by the eyes for in his face we discouer it and in other gestures the eyes are more certaine messengers and lesse to be doubted of for we many times suspect the reasons least they be friuolous although we cannot answere them but those passions we see nature imprinteth them deeper in our hearts and for most part they seeme so euident as they admit no tergiuersation wherefore the euidence and certaintie of the passion persuadeth much more effectually the common people than a suspected reason and the suspition of sophistication is much more encreased when
feare hope c. what motions are stirring in the eyes hands bodie c. And then leaue the excesse and exorbitant leuitie or other defects and keepe the manner corrected with prudent mediocritie and this the best may be marked in stage plaiers who act excellētly for as the perfection of their exercise consisteth in imitation of others so they that imitate best act best And in the substance of externall action for most part oratours and stageplayers agree and onely they differ in this that these act fainedly those really these onely to delight those to stirre vp all sorts of passions according to the exigencie of the matter these intermingle much leuitie in their action to Cicer lib. 3. de Orat. make men laugh those vse all grauitie grace and authoritie to persuade wherefore these are accounted rediculous those esteemed prudent But a discreet oratour may see in them what he may amend and what he may follow If there were an excellent preacher who were admirable not onely for doctrine but also for action hee would serue as a glasse for euery oratour to behold the beautie or blots of his action Secondly loue desire and ioy require a plaine pleasant soft mild gentle voice and the like countenance true it is that a discourse sermon or oration being wouen with various periods and compounded of sundry parts generally cannot be said to admit one onely sort of pronuntiation action or gesture because although wee intend for example to induce our auditors to loue God to obey their prince c. yet reason requireth and art perscribeth that our probations be often grounded vpon contraries incommodities disgraces punishments and diuers inconueniences which would ensue vpon the want and defect thereof and therefore in euery part and period the nature and qualitie of the affection must rule and moderat the voyce and action Hatred and ire exact a vehement voice and much gesture a pronuntiation sharpe often falling with patheticall repetitions iterated interrogations prouing confirming and vrging reasons the manner of this action wee may best discouer in wittie women when they chide because although their excesse be vitious and not to be imitated yet for that they let nature worke in her kind their furious fashion will serue for a good meane to perceiue the externall manage of this passion Their voyce is loud and sharpe and consequently apt to cut which is proper to ire and hatred which wish ill and intend reuenge their gestures are frequent their faces inflamed their eyes glowing their reasons hurry one in the necke of another they with their fingers number the wrongs offered them the harmes iniuries disgraces and what not thought sayd and done against them if a prudent oratour could in this case batter their matter circumcise the weaknesse of the reason abate the excesse of their furie certainely he might win a pretie forme for framing his action In sadnesse and commiseration a graue doleful plaine voyce is best without much varietie either of eye face or hand for the orator must shew himselfe in soule and hart afflicted oppressed halfe dead and therefore no more life ought to appeare without externall eyes and eares than is necessary to deliuer the force of our reasons and the griefe of our minds our proofes may bee vrged and prosecuted but alwayes with a pitifull weeping eye and a fainting lamentable tune yet notwithstanding the voyce sometimes ought to bee interrupted with wofull exclamations and ruthfull repetitions with alas woe is me c. The eye also may be grauely eleuated vp to heauen or abiected to earth but it must be done seldome and merueilous soberly As feare participateth of hatred and sadnesse in detesting an imminent euill and sorrowing least it befall and therefore requireth like voyce countenance and action so because little it would auaile to explaine the perill and daunger thereof except we encouraged and stirred vp our hearers to attempt meanes to prosecute labours to enterprise difficulties to encounter and resist the euill therefore according to Saint Pauls instruction we must arguere obsecrare increpare accuse request reprehend The example we may haue in the passion of a man whose next neighbours house being set a fire if he should first of all discouer it and perceiue that verse likely to be verified in him Tunc tua res agitur paries cum proximus ardet Then tend thy turne when neighbors housen burne Hee would not come to his neigbour to aduise him of the fire in this manner O deare neighbour although I am farre vnfit by eloquence to persuade you to looke to your house and carefully to watch about it least fire fall vpon it as now of late I perceiue it hath done therefore prouide water and succour for otherwise both all your goods and mine will bee consumed were not this speech ridicolous would not men account such a man a foole nature hath taught vs another course in such a case for he would run crying into the street fire fire help help water water succour succour alas alas wee are vndone quickly speedily run for ladders pull downe this rafter cut that beame vntile the house what meane you stirre hands armes and legs hie thee for water run thou for iron crookes and hookes hast hast we are all vndone This is the effect of feare indeed here a man seeth the danger and endeuoureth to preuent the harme The like should a preacher doe who knowing his auditours wallowed in sinne ought not with filed phrases and mellow mouthed words tickle their eares but with terrors and feares pierce their hearts he should crie fire of hell fire fire is kindled sinne is entred into the soule water water teares teares help help repentance repentance the deuill stands readie to deuoure you death watcheth at vnawares to strike you hel mouth gapeth to swallow you downe looke about you stirre your selues Non in commessationibus ebrietatibus non in cubilibus Rom. 13. impudicilijs sed induiminm dominum nostrum Iesum Christum Leaue off your riots forsake your vanities abandon your false deceitfull pleasures put on Christ imitate his puritie follow his fasting prosecute his mortification see you not men die dayly vpon a suddaine falling into hell hast hast flatter not your selues time is vncertaine the perill too certain the punishment eternal irreparable inexplicable thus ought a zealous preacher speake and so God commaundeth him not to speake but rather to crie and that incessantly Clama ne cesses Isa 58. tanquam tuba exalta vocem tuam annuntia populo meo scelera eorum domui Iacob peccat◠eorum Crie cease not lift vp thy voyce like a trumpet tell my people their sinnes and the house of Iacob their offences Fiftly although exquisit action be first commenced by nature and then perfitted by art yet both nature and art require practise and exercise otherwise all precepts though practicall will be resolued into meere speculations and when these three concurre together with
other naturall habilities otherwise requisite questionlesse they wil make a man potent in pleading persuading and enable him to worke wonders among a multitude of men How to moue Passions by reason §. 4. AS reason concerneth the principall part of man so reason specially should stirre vp or suppresse the affections of man But because most men though reasonable by nature yet declare themselues most vnreasonable if not bruitish by action following rather the allurement of sences than obeying the persuasions of prudence therefore this meane must either be handled very artificially or else all our endeuours will be but labour lost for if we intend to persuade them by profound reasons who either vnderstand them not at all or else very superficially wee shall moone them to loath our inducements and thereupon dislike and perhaps condemne our cause Wherefore the passion mouer must looke narrowly to this point imitate herein the common practise of prudent Physitians who apply their medicin to the same maladies with particular respect and consideration of the patients temper and so to a little child they will not giue the like purgation they would to a strong man nor to a delicate ladie though affected with the same ague which to a steelie stomackt boore of the countrie In like maner common people and profound doctors are not to be persuaded with the same arguments for popular persuasions these prize not deepe demonstrations they pierce not How to fail right vpon both not decline to either extreame in persuading the one part seuerally requireth great prudence and a sound iudgement Yet I thinke there may be found out a mean to propound deliuer deepe reasons perspicuously and plausible persuasions sharply so that the plainnesse of the one will make them plausible and the acutenesse in the other will allay their flashnesse and render them pleasant First of all it is to be noted that not euery kind of reason hath force to stirre vp a passion but an vrgent and potent either really or at least in conceit this wee prooue by experience for common and ordinarie motiues moue vs not much to loue or like a thing wherefore God to induce the Israelits to wish and desire the land of promise described it as a countrey slowing with milke and honie c. and commonly euery one who would persuade vs to loue or affect any thing highly commendeth it or contrariwise if a man would haue vs to hate and detest any thing he endeuoureth as much as may be to make apparent the excesse of the euil or great dammages it apporteth Passions then must be moued with vrgent reasons reasons vrging proceed from solid amplifications amplifications are gathered from common places common places fit for oratoricall persuasion concerne a part of Rhethoricke called Inuention Wherefore it were requisit for an excellentstir-passion to haue in a readinesse all those places which oratours assigne account their arcinall or storehouse of persuasiue prouision I will briefly insinuat them supposing the reader and practiser of this point a scholler both in Rethoricke and Philosophie for otherwise he shall receiue small profit hereby and onely I will deliuer him a short plaine perspicuous method how to call to memory these places that by them not onely in this matter of passions but in all discourses he may be enabled presently almost in a glaunce to suruey and comprehend all arguments and reasons which occurre in his present affaire Secondly a philosopher cannot be ignorant of the foure first questions which in the posteriors he is taught to demaund of euery subiect Quid nominis Quid rei Qualis sit Propter quid sit The name of the thing the nature of the thing the proprieties and accidents inherent in the thing the finall and efficient causes of the thing Vnto these foure heads I will reduce all those topicall or Rhetoricall places which they call insita intrinsecall and are as it were inserted in the bowels of the thing or haue any persuasiue reference vnto the thing for vnto Quid nominis which is the name and affoordeth 1 Quid nominis oâ— notatâ—o sundry persuasions to them who are acquainted with diuers languages specially the Hebrue and next the Greek whose words are very significant and ful of etymologies for in the Hebrue most of their substantiues are deriued from radicall verbes To this place fiue more are reducible 2 Coniugata as Coniugata that is when diuers words lie linked together or proceed from one as from Doctrina which is in the mind issue doctus for affecting the subiect wherein it lodgeth and doctè for qualifying his speeches writings and other literall actions learning learned learnedly wisedome wise wisely vertue vertuous vertuously Things which we name haue alwaies some being either reall or possible for chimeres and entia fictitia although they haue a being in conceptu yet not discussiue for questions Aâ—sit or disputes which we call Ansit and this methodically â— Anres sit possibilâ—s we diuide into foure problemes or questions as if the thing be possible if conuenient if necessarie if done As for example we may demaund about the incarnation of Christ if it be possible that the second person in trinitie could vnite his person vnto mankind and depriue it of the owne and proper many infidels denie the possibilitie 4 An conueniens But admit it were possible yet some other pagans denie that his incarnatioÌ„ was conuenient that we should abase so mightily his maiesty as to couer his immortality with the mortall garments of our miseries Yet admit it were possible and conuenient notwithstanding there 5 An necessariâ— may be another question asked whether it were necessarie such a misterie should be effected and suppose it was necessarie if God would haue his iustice exactly satisfied and a full ransome payd for the sinnes of man yet there 6 Ansacta remaineth the last doubt whither God really defacto performed this or no. Quid sit This question leadeth our memorie necessarily to six other places the nature of the thing representeth the definition 7 Deâ—initio for there is no nature except suÌ„ma genera which are parts of nature but they are difinible so we haue locum à difinitione as homo est animal rationale or constans ex anima intellectuale corpore organicae in which definitions the first which is metaphysicall affoordeth two places à genere and à differentia And the second 8 Genus 9 Differentia 10 Materia 11 Forma which is physicall sheweth vs other two viz. the materiall and formall causes and for that euery nature defined hath either vnder it species or indiuidua here hence we haue the sixt place à speciebus the Rhetorians call it à 12 Speciâ—bus forma Qualis sit The question Qualis sit demaundeth to know the proprieties of the thing but we will extend it a little farther and comprehend al accidents and
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
promiseth rest and quietnesse but in effect dispoiled the soule of all rest and quietnesse It is admirable how men affected with pleasure are chaunged and metamoâ—phosed from themselues vntroubled with such an inordinat passion It is exceeding daungerous and yet for the present it lulleth a man with a world of securitie It is for most part vitious and damnable and yet for most part and of most persons approoued and accepted of as vertuous and laudable And therefore the bad conditions of sensuall pleasure be such as wise men either wholy disdaine them or vse them with such parsimonie that they take them as medicines in a certaine carelesse passage rather than much desired solaces not placing in them any extraordinarie contentation and rest For how can that be called delight which carrieth with it so many iust causes of discontentment nay of basenesse disgrace remorce of conscience desert of punishment Ah my God the fountaine of water of life the true paradice of pleasure delight of delights when these transitorie follies or fugitiue fancies or pernitious errours or sweet poysons or sugred gall so gulled and mislead my soule why had I not recourse to thee how came it to passe that I coÌ„sidered not those floods of pleasure prepared for them that loue thee De torrente voluptatis potabis eos The simphonie and sacred melodie of Angels euer sounding in the land of the liuing and neuer ceasing for them that scrue thee Whywaighed I not those ineffable ioies that neuer eye see nor eare heard nor heart conceiued which thou hast euer hadst in a readines for them who serue thee as subiects obey thee as seruaÌ„ts loue thee as childreÌ„ conuerse with thee as friends Ah soueraigne sweetnesse surpassing the honie honie combe if I had but tasted one drop of those diuine dainties if I had but sipt one spoonefull of those sacred liquors it had bin no meruaile if I had serued thee endured all molestfull labours supported all disgracefull iniuries for that sweetnesse would haue allayed all these bitternesses that gaine extenuated and coÌ„sumed to nothing all this paine which we sustaine in this miserable exile But what if sensible feeling want shall infallible faith faile It should not but in whom doth it not for if liuely faith were excited these fragill pleasures would be dispised Yet thou hast not wholy O bountifull God reserued all thy spirituall honest vertuous supernaturall diuine pleasures for the citisens of thy heauenly Hierusalem but euen in the barren defect of this perilous perigrination thou hast let fall a certaine kind of manna though not to be gathered in great abundance yet in a little measure and sufficient quantitie thou hast refreshed in some sort thy thirstie people with most sweet water distilled from the rocke de petra melle saturauit eos For what are those admirable consolations thy faithfull friends feele in the inundation of their aduersities tollerated for thy sake but a sacred Manna in the desart What are those comforts which good soules gather euen out of Christs bitter passions but honey distilled from the craggie rocke What else signifie those iubilies of heart and most secret ioyes which proceed from a good conscience grounded vpon a confident hope of future saluation but those great clusters of grapes shewed vnto them in signe of the fertilitie of the future land of promise What else can prognosticat the sweetnesse of feruent prayers but the infinit suauitie and happie contentation which once feruent beleeuing louers shall enioy in thy blessed companie and heauenly conuersation But few feele these ioyes in this life And why because they will not cracke the shell to get the kernill they refuse to pare the peare to eat the pulpe they loath to tyll the ground to reape the haruest they flie the warres and leese the glorie of the victorie they disdaine the digging of craggie mountaines and so neuer find the mine of gold they shun the paine of pruning their vines and therefore enioy not the fruit thereof in fine they flie mortification of carnall sensualitie and therefore attaine not vnto the sweet spirituall consolations of Christian charitie To conioyne them both together were as possible as to combine light and darkenesse water and fire the Oynions of Aegypt with the heauenly Manna the foode of Angels for this resolution and infallible conclusion must euer bee had in memorie that a man cannot enioy a paradice in this life and a future paradice in the life to come The seuenth Motiue to Loue which is Profit O Sacred Monarch of this mightie frame into what a disconsorted estate are men fallen I see it now held for a precept publickely divulged in matters of State and as it were registred for a fundamentall principle That all degrees and leagues of princes Botero lib. 2. della regio di stato cap. della prudenta ayme at priuate interest and therefore that a prince should neither trust to friendship nor affinity nor league nor any other bond wherein he that dealeth with him hath not some ground of interest as though all worldly friendship were founded in one or other sort of vtilitie But this is not proper to our dayes alone for in passed ages an auncient Poet said Donec eris foelix multos numerabis amicos Philip. 2. Tempora si fuerint nubila solus eris When fortune smiles then friends abound When fortune frownes few friends are found And one more wiser than he Omnes quaerunt quae sua sunt All looke for interest and priuate commodities We said aboue that all men naturally loue their benefactors but more generally here wee may auouch that all men loue those things whatsoeuer affoord them any profit or vtilitie a man loues his horse his house his seruants which are trustie his possessions his heards of oxen and finally whatsoeuer addeth or encreaseth the goods of Nature or Fortune and as this loue of concupiscence raigneth in all worldly hearts so it teacheth them to loue best that which profiteth them most and albeit very often it be but base and vitious yet guided by reason and ruled by charitie it may be good and vertuous But what is profit or profitable That which enableth vs as a meane to get some good end honest or voluptuous or agreeable vnto vs intended and desisired And therefore we account possessions profitable which serue vs for necessaries to sustaine life we repute horses profitable because by them we make our iournies more speedily we esteeme trades and merchandise profitable because by them we gaine riâ—hes which in effect are all things What shall I say here O soueraign Lord Shall I make thee a meane to get me profit who art the end of all profits and commodities Or shall I compare thy maiestie with these our vile miseries Who can be ignorant of thy inexhausted treasures but he that is ignorant who thou art Or who doth not know the innumerable meanes and helpes he daily receiueth from thee to conserue
direct not my tongue manage not my wit move not my will without thy continual effectual and principal influence neither my heart can breathe my stomack disgest my pulses move my liver make concoction or any part of my body suck the vitall nourishment which restoreth lost forces and keepeth my life in continuance And therefore I may well say that thou art as necessary to preserve my being as in first imparting of it and as requisite to any thing I can do as my very soule substance and faculties which are principles of doing And therefore with what love should I incessantly affect thee who have such dependance vpon thee There be some fishes which presently dye if once they be taken out of the water no doubt but much more speedily should both my body and soule perish and be brought to nothing thing if they were not environed on every side above below within and without with the omnipotent vertue of thine immensive Maiesty The 13. Motive to Love which is the pardoning of Iniuries ALthough every vertue rendreth a man amiable yet some there be so immediately grounded vpon the base of love as liberality and magnificencie vpon goodnes and amity that they ravish wholy leade mens affections towards them for that by them love bountie powre out themselves by communication of what they have to others Contrarywise some other vertues so fortifie and establish a man in goodnes that they arme him invincibly and make him most potent either by mildnes not to perceive any Iniuries or so corroborate him with patience that he cannot or will not revenge them When Mary had murmured against Moses and for the foulenesse of her fault God who was most zealous of his servants estimation had stricken her with a loathsome leaprie Moses as the scripture reporteth Num. 12. being the mildest man vpon earth could not suffer this iust punishment to be inflicted vpon her but presently demaunded of God that he would cure her Whereas it seemeth that he neither perceived the Iniury nor could indure the Revenge And in very deede it cannot but proceede from a noble magnanimious minde to contemne all base iniuries offered and to disdaine to repay condignely their deserts for whomsoever I iniure I impayre either his estimation or his riches or his body or his soule he then that can tollerate such harmes sheweth himselfe superior to all that fortune or nature can affoord Alexander the great went to visite Dioâ—enes the cynicall Philosopher who would not vouchsafe to visit him and demanded of him if he had need of any thing Yes marrie quoth Diogenes who satte in his philosophicall barrell that thou stand from before mee and hinder not the Sunne from comming to me Alexander was exceedingly delighted with this answere and so wondered at the maiestie of this Philosophers minde that after his departure perceiving his Nobles and Minions to mocke and ieast at such a satyricall and exoticall answere vnto their Emperour Well well quoth Alexander you may say what you will but I assure you if I were not Alexander I would wish to be Diogenes For hee desired in his heart to surmount all men and esteeme nothing and here he found Diogenes make none account of him whom hee deemed all the world feared and trembled to heare of But yet Alexander prooved not Diogenes one step further for if he had reviled him if he had whipped him divers other wayes iniuried him then he might have sayd in deede he was arrived at the haven of happinesse if he had tollerated them with patience and neither by deed word nor thought meditated or intended revenge for it is not so hard for a man to contemne that he hath not as to despise all he hath and patiently to suffer himselfe to be dispoyled of all he hath and besides in body to be afslicted as Iob or to be blinded as Tobie or cast in prison as Ioseph If Alexander so prized Diogenes vayne contempt proceeding from a popular bravado rooted in a private pride how would he have esteemed Saint Peter and the rest of the Apostles who left all and followed Christs innocencye tollerating with invincible patience a sea of afflictions crosses and iniuries But thou O blessed Saviour who ecclipsed thy Maiesty with our mortall ignominies and forsooke the vse of no Macedonian Empire but of the vniversall world to whom the vse as well as the dominion belonged for in the hemme of thy garmeÌ„t we finde writteÌ„ Apoc. 19. Rex Regum and Dominus Dominantium the King of Kings and Lord of Lords that is one of the basest graces and priviledges graunted to thine humanitie wherewith thy Divinitie as with a scarlet roabe was vayled was the proprietie and dominion over the world yet for all this ample inheritance over Iewe and Gentile thou hadst not so much house to cover thy head as Foxes which hold their holes and Birds that in fee-simple keepe their neasts What iniuries O sweet Iesu have sinfull soules exhaled breathed nay darted out against thy sacred humanitie frustrating it for as much as in them layd of all those noble effects which thou deserved for vs by thy most bitter death and passion and yet thou art so armed with humble mildnesse and compassion of heart that thou by internall favours and externall benefits cherishes them as though thou wert nothing offended with them but rather with opportune kindnesse seemes to contend with their importune malice with invincible patience exspecting their repentance What wrongs do wee offer every moment thy soveraigne Divinitie by transgressing thy commaundements and thereby iniurying all the attributes of thy Divine Maiesty And yet no sooner the prodigall childe sayeth peccavi O Father I have offended but thou falls vpon him with kisses and customarie favours forgetting his former follies no sooner the sinfull Magdalen batheth thy feete with mournefull teares but thou bathes her breast with pardoning ioyes Ah my God of all goodnes and mercy what shall I preferre in thee the benefits I have received from thy hands or the not present revenging of iniuries thou hast received from my hart for in them thou communicated thy goodnes conformably vnto thy will here thou sustayned dishonour against thy will that tended to glorifie thee and perfit vs this impugneth thee and destroyeth vs iniuries were violent benefits connaturall iniuries issued from corruption and aymed at destruction benefits proceeded from mercie and aymed at the reliefe of miserie iniuries deserved infamie and benefits recognition glory wherein then didst thou shew more love bounty in conferring benefits or pardoning iniuries Questionles in pardoning iniuries for temporall favours and spirituall graces all except Christs incarnation his merits and death argue but a limited greatnes not infinit because a gift amongst men is thought to proceed from a proportionable love vnto the gift as for example if a king give a 1000. pound we valew his love to the person who receiveth such a benefit in the degree of the
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 self-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
and therefore a man in ioy participateth a certaine kind of felicitie for felicitie is nothing else but a complete contentation quietnes and rest of the minde and body wherefore the greater delight either really or apparently apporteth the greater contentation rest and quietnesse consequently the greater felicitie And as there is no man affecteth not extremely felicitie happinesse so there is no man extremely desireth not ioy delight They therefore that can move these passions feed them continue them must needs be most gratefull acceptable and beloved yea they may almost do what they list in any company for all meÌ„ love happines and the continuance thereof and those that can aptly stir vp this passion may be accounted authors of a terrestriall happinesse and felicitie Therefore I will alittle enlarge this discourse as most profitable if not necessary for most sorts of men First of all we must suppose that all those motives Motives to delight which stir vp love and affection consequently move desier and delight for love is like the quality of lenity or lightnes in fier which inclineth and bendeth it to motion desier is the motion passage or voyage delight the quietnes or rest of the soule in her obiect and therefore all those causes of love we have delivered in the matter of Love all those may serve for this subiect Secondly it is requisite a man consider the inclinations of those persons he would move to delight for quicquid recipitur per modum recipient is recipitur according to the disposition of the hearer are received the words of the speaker Some men are inclined to piety some to study some to one thing some to another every one willingly heaâ—eth delighteth to have commended that he professeth for in praising that we commend him and this reason is gathered out of a common experience that men for most part desier to be praised It is a world to see how blind selfe-love maketh women to dote of themselves and it seemeth ridiculous sometime to see how they are fed and delighted with the panigeries of parasites I have seene some old Ladies halfe rotten some others monstrously deformed to take an extraordinarie delight in themselves when others for flattery commended their beauty In this point also we may consider a secret motive to delight in that thing a man is delighted in as if one be delighted in Musick in hunting hauking c. some prety new devise in any of them would please the person exceedingly and therefore the parasites of Princes study dayly hourely how by deeds words they may feed this humor yea some of theÌ„ proceeded so far in dignifying their Kings and Monarks that they adored them as gods And the others no lesse sacrilegious in accepting them they blasphemous in ascribing were contented to have their mortall corruptible bodies and horribly infected sinfull soules worshipped as immortall spotlesse divine deities This act of new pleasing inventions proportionate to their passions inclinations whom we would move to delight cannot but greatly help vs in the way of perswasion if it be plausibly and artificially handled for otherwise if it be grossely managed it 〈◊〉 of flattery and affected folly 3. A firme hopâ— assurance of those things we desier love causeth delight spe gaudentes saith S. Paul reioycing in hope and that other spes alit agricolas hope nourisheth the Countrymen for the hope of gaine causeth the laboring Husbandman not to feele the scorching heate of summer nor the hoarie frosts of winter hope of glory allotteth the souldier to receive a certaine sweet messe in all dangerous incounters hope of lucre maketh the Merchant merry at midnight although he lye in the midst of the vast ocean sea tossed with billowes shaken with tempests and the surer the hope is the greater ioy ensueth as wheÌ„ the Merchant after his long voyage returneth with his Ship laden with merchandize and commeth with a pleasant gale within the sight of his exspected haven then his hope for the certainty of his future possession of his apported wealth being delivered from all danger is changed into ioy and present delight He therefore that will move delight in this matter of hope must exactly declare the certain grounds vndoubted securitie of obteyning the thing exspected according to the rules of exciting hope alleaged in the precedent Paragraffe 4. Because delight consisteth in the possession of some good thing reall or apparant therefore all those reasons which tend to the amplification or evident demonstration of the goodnes of the thing all those are fewell of delight and sparks of ioy For example a man hath bought a Mannour-house wherein he delighteth to please and delight him there is nothing more fit then to amplifie the goodnes thereof as for situation it standeth in a pleasant ayre free from fennes or standing waters no infection neere it the inhabitants in former times were of a very good complexion lived many yeares were strong wittie c. all which are good signes of a healthfull soyle the roomes and conveyances are very apt proportioned the walls and roofes firme durable the water sweet the walks gardeÌ„s other commodities so pleasant as they resemble a Paradice 5. It is admirable how the minching particularising of the obiect of delight increaseth and augmenteth delight wherefore the fantasticall and lascivious Poets though vainely and vitiously yet wittily and artificially depaint their lovers bodies from the head to the heeles in every part discovering one or other perfection excellency or amiablenesse apt to move and stir vp delight And herein also all Trades-men excell for to perswade their wares to be good and perfit they will presently open vnto you a number of circumstances or oppurtenances of goodnes or excellencie wherewith their merchandise is affected for as they have more insight and know more exactly the goodnes and defects of their wares then other men so they can vnfold best the particular reasons which move love delight And for this cause I would have all those who would move men to good life vertue to induce them thereunto by particularising of the pleasures delights incident thereunto as the quietnes of conscience the gratefulnes to God the honour reputation of all good men the reward in the world to come and every one of these the finer it is sifted the more pleasant it will appeare 6. It importeth much in moving delight to perswade the stabilitie and continuance thereof that it seeme not like a May-flower which is budded blossomed and blasted in a small time and the reason is for momentarie and cursorie delights are for their brevitie rather despiseable then commendable The continuance of delight may be grounded vpon the removing of all impediments which any way may impeach or diminish it 7. As there are two sorts of delight sensuall intellectuall sensuall which taketh his source from sense passions and intellectuall which draweth his
base and drudging life Besides if all creatures by the instinct of Nature endevor so much to win theyr full and compleat perfection why should we degenerate so farre from our owne nature as not to accomplish that we lacke marke but the seede cast into the ground how it laboureth to die after to live how it fixeth his rootes pierceth the ground to enioy the Sunne and ayre erecteth the stem springs the huskes issues the eare yeelds with the wind and never giveth over till the corne bee brought to a full maturity we see how new wines beere and all liquors worke by boyling the rawer parts expelling the dregs reducing themselves to a due temper proportionated mixture and perfection if these insensible creatures so industriously labor to come to theyr end shal not we endevour to atchieve our end and felicity If they according to theyr small ability imploy theyr naturall talentes why should not wee endued with so many graces procure our owne good and perfection Why standeth God at Apoc. 3. 20. the doores of our heart beating but to enter in Why doe Gods servants crye out vpon our negligence but Iere. 25. 34. to bring vs to diligence Why doth God punish many in the prime of theyr yeeres in the fatte of theyr fortune in the glory of theyr prosperitye but to advertise vs by theyr examples of the inconstancy of this world and that wee might learne to bee wise by theyr losses to be vigilant and carefull by their carelesnesse Some more Impediments I could deliver as the many occasions offred dayly to do ill the great readinesse of matter and favourers thereof the insatiable desire possesseth our heartes of inordinate pleasures the admirable diligence in procuring temporall treasures the extreame delight all men conceyve in theyr owne actions the great account and estimation they do make of them how soone they despise or abase the enterprises of others how perverse and obstinate they live in their own opinions I could I say make long discourses vpon these particular obiects but that they may all be reduced to self-selfe-love inordinate Passions the world and the divell of which we have intreated largely before onely I will here adioyne the reason and cause of all this Treatise why we having so many meanes so forcible so divine Mat. 7. 15. 20. 16. 1. Pet. 4. 18. so continuall so supernaturall to serve God to follow Vertue to fly sinne and scarce halfe so many impediments leading vs to vice and vngodlinesse yet for one that doth well thousands doe ill and for one that goes to Heaven almost a million goes to hell and that the difficulty may seeme more apparant adde another consideration questionlesse all vniversall effectes proceede from vniversall causes as we see all men die therefore we gather that all have a Nature corruptible all men are subiect to Passions preventing and dissenting from reason therefore we inferre that Nature is corrupted even so since most men doe ill and few good and after this tenour in all Countries and Nations therefore we must finde out some generall cause Some will say that this proceedeth from originall sinne whereby our nature remayned corrupted and therefore prone to evill slow to good this reason indeede toucheth some remote cause but yet it doth not fully satisfie first because we have set downe all the internall effects and impious of-springs of originall sinne and yet they can not amount or countervaile the number of those helps we have to do good Besides it ought to be declared how originall sinne hath so infected nature that it is so feeble to vertue and so strong to vice for all the wounds which internally moove vs to sinne reside either in the wit will or sensitive appetite the which we have conferred with those stayes both God and good nature hath bestowed vpon vs to do well Furthermore by the passion of Christ his merits grace originall sinne is forgiven vs who by baptisme have put Gala. 3. 27. Ephes 5. 6. Tit. 3. 5. Eze 33. 12. Ioel. 2. 25. Ephes â— 5. Eze. 36. 26. Psal 33. 8. Psal 90. 13. on Christ he hath restored vnto vs his former favours adopted vs for children changed hearts of stone into hearts of flesh fortified our soules against vice enabled our faculties against sinne protected and guarded vs about with Angels for our defence against Sathan that our feet should not be stayed in the way of vertue by blocks stones our ghostly enemies cast in the narrow way that leadeth to heaven to hinder our voyage or frustrate our designements Therefore to conclude this matter I resolve my selfe that we have more meanes to do good then occasions to do ill and them also of their nature to be more forcible and potent neverthelesse for foure reasons more men are wicked then vertuous first for lack of prudent meditations secondly for ill education thirdly for palpable present delectation lastly for defect of due prefervation I meane first that men miscarrie so often in this peregrination for lack of good consideration because most of those meanes God hath vouchsafed to bestow vpon vs require a certaine meditation and ponderation for they be like hot coales the which you may take in your hands and presently cast away without burning because all actions welnie require time or space for their operations but if you hold them a while you shall feele their effects So it falleth forth in the mysteries of our faith he that meditateth burneth he that perfunctorily runneth over them scarse feeleth their heate In meditatione mea sayth David exardescit ignis in my Psal 38. 3. prayer fire is kindled because meditation bloweth the coales by consideration whereunto followeth the flame of love and affection for otherwise what profit can we take of the inconstancie of our lives and certaintie of our deaths of the severe and infallible iudgement of God the inexplicable paynes of hell the ineffable ioyes of heaven if we never consider them What availeth vs to have the scriptures that God punished in this life so many with extraordinary deaths that by sinnes we are spoyled of grace wounded in nature disenabled to goodnes incited to ilnes if we never ruminate them in our minds or ponder them in our considerations Questionlesse it were to swallow meate without chewing which rather endammageth health then restoreth the lost forces Wherefore I like well those wise godly men which every day allot themselves a certaine time stinting their howers for meditation propounding before the eyes of their consideration now one mysterie now an other now the passions of Christ then the pangs of death now the strict iudgements and punishments of God then the eternall delights layd vp for vs in his heavenly Paradice these therefore like fruitfull Psal 1. â— trees planted by the river sides render their fruites in due season these arme themselves in the morning to resist all encounters which may occurre the day time these be
mother nor childe who offend and transgresse the Lawes In magnificence to dispend great treasures readily for the honour of God and generall good of the realme In mercy easily to pardon iniuries against our owne persons As I say in every vertue there are found these degrees and eminent perfections so in vices and offences there appeare varieties of excesses in the same sinne as in theft he that robbeth a rich man and taketh fourty shillings from him can not be compared to him that stealeth a kowe from a poore man wherewyth hee sustayned his wife and whole family wherefore the enormity of the sinne ought greatly to bee weyghed Agayne in vice some so farre exceede as they passe the common course of vitious persons and arrive at a certayne ferall or savage Savagenesse or feralâ—tie brutishnesse delighting in nothing but wickednesse as beastly pleasures violent extortions cruel butcheries and such like barbarous beastlinesse whereby they make shew to have lost all reason and humanity and onely follow the fury of every inordinate Passion Moreover it is to be considered that as every vice hath her intension or vehemency in malice and wickednesse so she hath an extension and various kinde of deformities for example theft hath vsury coosonage pilferings burglaries robberies murther hath woundings lamings man-slaughters wilfull-murthers so in intemperance gluttony c. In our present case these will mightily aggravate the persons wickednesse if we can proove him in sundry vices to have committed various excesses and in every vice not to have wanted variety Yet all the enormities a vitious wretch committeth in the progresse of his life may bee reduced to these iij. heads Irreligion towards God Iniustice towards men beastlinesse in himselfe First If towards God he hath beene irreligious an Atheist an heretike one that vpon every little hope of preferment or gayne would change and alter his Religion to this purpose I cannot here omitte an excellent History penned by Eusebius and Zozomenus of Constantius the father of Constantine the great who at what Euseb in lib. 1. vitae Constant. Sozomen lib. 1. cap. 6. time the inferior Magistrates in every Province by the decrees of the Emperours most severely persecuted Christians and with sundry sorts of exquisite torments bereaved them of their lives Constantius to trye his Courtiers constancie in Christian Religion put it freely in their election eyther to sacrifice vnto the Idols and remayne with him and keepe their former places and honours or if they would not to leave his company and depart from him presently they divided themselves into two parts some offered to sacrifice others refused by this the Emperour perceived his servants mindes and thereupon discovered the plot he had cast wherefore reprooving the former commending the latter expostulating with them their feare and timiditie highly exalting these for their zeale and sinceritie and finally iudging them vnworthie of the Emperours service as traytours to God expelled them from his Pallace for how quoth he will these be trustie to their Prince who are trecherous and perfidious to their God the others he appointed to be his guard to wayte vpon his body and to be keepers of his Kingdome averring that hee doubted not of their fidelity to him who had beene so faithfull and constant in professing and protesting their beleefe and religion Secondly If he conspired against the Prince or State molested the Magistrate iniuried the Innocent committed Murder Rapine Theft c. If he be of a bloody nature delighting in quarrels and brawls or in fine hath perpetrated any notorious offence whereby the Common-weale or present auditors are damnified either in reputation or any other way Thirdly If he be convinced by good reasons guilty in any one vice that is to be amplified after the best manner specially if there appeare in it any notable circumstance as oppression of Widowes Orphanes Women poore needy men honest devout or ecclesiasticall persons Fourthly If he hath iterated often the same sinne so that it is rooted in him and become connaturall and consequently we may despayre any emendation then the obstinacie of his perversity deserveth greater reprehension and detestation Fiftly If hee hath committed various offences the conglobation and annumeration of them one aptly falling in the necke of another cannot but stirre vp exceedingly the Auditors to abhorre him for this extensive variety representeth the person almost wholy covered with vice and iniquitie in whose heart as in a most filthy puddle lie stincking all sorts of filthy offences Sixtly If in himselfe he be addicted to lying swearing periuring cursing lust gluttony drunkennesse pride ambition envie detraction rayling reviling gaming c. Egresse § 3. ABout his Egresse the causes and manner of his death are to be considered as if he were culpably the cause or occasion of his owne death if his death were violent or any way extraordinary whereby it may be gathered that God extraordinarily rid the world of such a reprobate if in his sicknesse he repented not but rather despayred or presumed if he dyed like a Candle which leaveth the snuffe stinking after it that is all men that knew him reioyced that hee was gone spoke ill of him lamented of iniuries done them by him if he left children of ill behaviour after him These and many more such like considerations will sufficientâ—â— serve to sift out the rootes and groundes whereupon amplificative perswasions must be built Hatred of a communitie § 4. IN exciting Hatred of a Communitie Kingdome Province or any Society First wee may weigh their naturall dispositions and badde inclinations and specially those which most offend our present Auditors First As if they be our ancient enemies if by nature bloody crafty prowde insolent in governement impatient of Superiors or equalles if cosiners extortioners invaders vniustly of others dominions ayders or abetters of rebelles or our adversaries Secondly If their religion be Paganisme Iudaisme Heresie or Turcisme and in particular some of their principall and most palpable errors should be touched and if wee could discover any as for most part all abound poynt or poynts they maintayne against the law and principles of Nature then such a Position well declared and the absurdities evidently inferred cannot but worke great effects Thirdly If in their temporall Lawes they have enacted any tending to tyranny and oppression if to further vice and hinder vertue Fourthly If they hold pretend or endevour to bereave our State of any part of preeminence dignitie signiorie province or countrie thereunto belonging if they have abused or iniuried our State Prince or Subiectes any way in person goods or fame c. And in fine the number of spitefull iniuries offered cannot but stirrâ—â—p the spirit of spite against them Hatred of Abomination § 5. HAtred of Abomination as was sayd above consisteth in a detestation of evill for the love we beare the Person as Iacob so dolefully lamented Ioseph whom he supposed dead for the tender love hee bare his person And