than that which is betweene the Body and the Soule we may well ground some good presumption of similitude in the qualities of the Soule with those lovely impressions of Nature which we find in the Body and may by the same reason collect a mutuall discoverie by which we acknowledge a mutuall sympathie betweene them And therefore it was no ill counsell though not alwayes to be heeded Cave tibi ab iis quos natura signavit to take heed of such who like Cain have any marke of notorious deformitie set upon them by Nature And therefore Homer speaking of the garrulous impudent envious and reviling qualities of Thersites fits him with a Body answerable to such a Mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The most ill-shapen man that to Troy came With eye distorted and in each foot laine His shoulders crooked to his brest shrunke downe A sharpe wrye head here and there patcht with downe But yet herein though it be injurious for a man out of too much austeritie of Mind to reject the judgement of sense and to quarrell with this naturall instinct yet it is fit that in this case considering the deceitfulnesse of things and what a divers habit Education or Hypocrisie hath wrought in many betweene the out and inside of their Natures that we should I say bring a fearefull judgement like love of Bâ—…as the Philosopher which may easily upon good warrant and assurance alter it selfe otherwise when a thing is throughly knowne to be lovely our hearts may boldly quiet and repose themselves in it But here likewise we must observe that proportion of Nature That if our affection cannot stand in private towards one particular without dammage and inconvenience to the publique Body Politique or Ecclesiasticall whereof we are members the generall must ever be esteemed more deare and precious A scandall to the Body and a Schisme from the whole is more dangerous and unnaturall than any private Divisions for if there be a wound or swelling in one part of the Body the parts adjoyning will be content to submit themselves unto paine for the recoverie of that and rather than it shall perish 〈◊〉 any â—…ble which may conduce to the 〈◊〉 〈◊〉 And this is the Love of fellow-members amongst themselves But then if any part be so farre corrupted as that it doth more easier derive its contagion upon others than admit of any succour from them so that by the continuance thereof in the Body the whole is endangered or if the whole Body be readie to perish by Famine then doth the Sense of Communitie so swallow up that other more private respect as that the members will be even cruell amongst themselves to the cutting and devouring each of other that thereby the safetie of the whole may be procured And therefore the Fable of the Faction betweene the Belly and the Members was wisely applyed by Menenius Agrippa in a Rebellion amongst the people of Rome to shew how unnaturall a thing it is and how pernicious to the parts themselves to nourish their owne private Discontents when the Weale publique is together therewithall endangered CHAP. X. Of the Rule of true Love the Love of God and our selves similitude to these the cause of Love in other things of Love of Concupiscence how Love begetteth Love and how presence with and absence from the object doth upon different respects exercise and encrease Love FRom this generall and fundamentall cause of Love proceed some others speciall and particular whereof the first and principall is a similitude and resemblance betweene the thing loved and that which is the Naturall Rule of Love Now the Rule of all Love is by Divine Truth prescribed to be God and a Mans selfe so that what beareth similitude to these is the proper and right Object of our Affection To speake therefore a word or two of these The Master-Wheele or first Mover in all the Regular Motions of this Passion is the Love of God grounded on the right knowledge of Him whereby the Soule being ravished with the apprehension of his infinite Goodnesse is earnestly drawne and called out as it were to desire an Vnion Vision and participation of his Glory and Presence yeelding up it selfe unto Him for by Love a man giveth himselfe to the thing which he loves and conforming all its Affections and Actions to his Will And this Love is then Regular when it takes up all the kinds of Love and all the degrees of Love For we love God Amore amicitiae for the Goodnesse and Excellencie which is in himselfe as being most lovely and Amore desiderii with a desire of being united unto him as the Fountaine of all our blessednesse and Amore complacentiae with a love of joy and delight in him when the Soule goes to God like Noahs Dove to the Arke and with infinite sweetnesse and securitie reposeth it selfe in him and lastly Amore Benevolentiae with an endeavour so farre as a poore Creature can to an infinite Creator for our Good extendeth not unto him to bring all praise service and honour unto him And thus we are to love him above all things first Appretiativè setting an higher price upon his Glory and Command than upon any other thing besides all Dung in comparison Secondly Intensivè with the greatest force and intention of our Spirit setting no bounds or measure to our Love of him thirdly Adaequatè as the compleat perfect and adaequate object of all our Love in whom it must begin and in whom it must end And therefore the Wise-man speaking of the Love and Feare of God tells us that it is Totum Hominis the Whole of Man Other Objects are severally fitted unto severall Faculties Beautie to the Eye Musick to the Eare Meat to the Palate Learning to the Mind none of these can satisfie the Facultie unto which it belongs not And even to their proper Faculties they bring Vanitie and Vexation with them Vanitie because they are emptie and doe deceive and because they are mortall and will decay Vexation in the Getting for that is with Labour in the Keeping for that is with Feare in the Multiplying for that is with Care in the enjoying for if we but taste we are vexed with desiring it if we surfet we are vexed with loathing it God onely is Totum Hominis fitted to all the wants of an immortall Soule Fulnesse to make us perfectly happie Immortalitie to make us perpetually happie after whom we hunger with desire and are not griped on whom we feast with delight and are not cloyed He therefore is to be loved not with a divided but a whole Heart To love any Creature either without God or above God is Cupiditas Lust which is the formale of every sinne whereby we turne from God to other things but to love the Creatures under God in their right order and for God to their right end for he made all things for himselfe this is Charitas true and regular Love Now the
Aristotle to praise so sure it is to love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of loving and good natures and so he maketh just beneficient pleasant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men that are true lovers of their owne friends to be the proper objects of Love And herein is that partly verified that Love is strong as Death For as that grave which buries a dead man doth likewise burie all his enemies it being unnaturall to hate the dead whom wee cannot hurt for the utmost harme that malice can doe is to kill And therefore it is noted as a prodigious hatred betweene the two emulous brothers of Thebes Aetcocles and Polynices Nec furiis post fata modus slammaeque rebelles Seditione rogi Their furies were not bounded by their fate Ones funeral flame the others flame did hate Even so likewise a mans love hath a power to bury his enemies and to draw unto it selfe the most backward and differing affections for being of a transient nature and carrying forth it selfe into the person beloved it usually according to the condition of other naturall Agents worketh semblable and alike affections unto it selfe For besides that hereby an Adversary is convinced of nourishing an injurious and undeserved enmity hee is moreover mollified and shamed by his owne witnesse his conscience telling him that it is odious and inhumane to repay love with hatred Insomuch that upon this inducement Saul the patterne of raging and unreasonable envie was sometimes brought to relent and accuse himselfe And this is the occasion as I take it of that speech of Salomon If thine enemie hunger give him bread to eat if he thirst give him water to drinke for thou shalâ—… heape coales of fire upon his head Which though perhaps with earthie and base minds it hath a propertie of hardning and confirming them in their hatred yet with minds ingenuous and noble it hath a cleane contrarie effect to melt and purge them And so the Apostle telleth us that we love God because he loved us first and Mary Magdalene having had much forgiven her did therefore love Christ much And therefore the Poets counsell is good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If for thy love thy selfe would'st loved bee Shew love to those that doe shew love to thee The next two Causes which I conceive of Love I will joyne in one namely the absence from and contrarily the presence with the thing loved both which in a different respect doe exercise Love And therefore first I like not that speech of Aristotle that though distance of place doe not dissolve the root and habit yet it doth the exercise and acts of Love except he meant it as I suppose he doth of the transient acts thereof whereby each friend doth the office of Love and â—…eneficence to another For as in naturall bodies there is not onely a Complâ—…encie or Delight in their proper place when they enjoy it but an innate propension and motion thereunto when they are absent from it so in the mind of man whose a Love in his Weight there is not onely a Love of Delight in the fruâ—…tion but a Love likewise of Desire in the privation of a Good which the more it wanteth the more it fixeth it selfe upon it b as some things doe naturally attract fire at a distance Thus the Poet expresseth the Love of Dido to Aeneas Illum absens absentem anditque videtque When night had severed them apart She heard and saw him in her heart And it is the wonder of Love as Saint Chrysostome speaketh to collect and knit together in one things faire separated from each other Wherein stands the Mysterie of the Communion of the Church on Earth both with it selfe in all the dispersed members of it and with Christ the Head and that other part of it which triumpheth in Heaven So that herein Divine Love hath the same kind of Vertue with Divine Faith that as this is the being and subsisting of things to come and distant in Time so that is the Vnion and knitting of things absent and distant in place But then much more doth Presence to the goodnesse of an object loved encrease and exercise our Love because it gives us a more compleat sight of it and Vnion unto it And therefore Saint Iohn speakes of a Perfection and Saint Paul of a Perpetuitie of our Love unto God grounded on the fulnesse of the Beatificall Vision when we shall be for ever with the Lord whereas now seeing onely in a Glasse darkely as we know so likewise we love but in part onely And Aristotle makes Mutuall Conversation and Societie one of the greatest bonds of Love because thereby is a more immediate exercise and from thence a greater encrease of the Affection As living Creatures so Affections are nourished after the same manner as they are produced Now it is necessarie for the first working of Love that the Object have some manner of Presence with the Affection either by a Knowledge of Vision or of Faith And therefore Saint Paul sayth If they had knowne they would not have crucified the Lord of Glory their Ignorance and Hatred of Him went both together Simul ut desinâ—…nt ignorare cessant odisse as soone sayth Tertullian as they ceased to be ignorant of Christ they ceased to hate Him And usually in the phrase of the Scripture Knowledge and Love are identicall So then all Love proceeding from Knowledge and all Knowledge presupposing some Presence of the thing knowne it appeareth that the Presence of the Object begetteth and therefore by proportion it nourisheth this Affection The last Cause or inducement to this Passion which I will but name is an Aggregate of diverse Beautifull and Amiable Qualities in the Object as namely Sympathie Iustice Industrie Temperance Ingenuitie Facilitie Pleasantnesse and Innocencie of Wit Meâ—…knesse Yeeldingnesse Patience Sweetnesse of behaviour and disposition without Closenesse Suspition Intermedling Inquisitivenesse Morositie Contempt Dissention in all which men are either Injusti or Pugnaces doe either wrong us or crosse us Which two the Philosopher makes the generall Opposites of Love On which I shall forbeare to insist as also on the Circumstances of the Act of this Passion it selfe in the Quantitie and Qualitie thereof and shall proceed in briefe to the Consequents or Effects of this Passion CHAP. XI Of the Effects of Love Vnion to the Object Stay and Immoration of the Mind upon it Rest in it Zeale Strength and Tendernesse towards it Condescention unto it Liquefaction and Languishing for it THe first which I shall observe is Vnion occasioned both by the Love which we have to a thing for itâ—… owne sake and likewise for the Love of our selves that there may be a greater mutuall interest each in other Where-ever Love is it stirreth up an endeavour to carry the heart unto the thing which it loveth Where the Treasure is there the heart wil be
fundamentall cause of hatred unto some few which are more particular and which do arise from it CHAP. XIII Of the other Causes of Hatred Secret Antipathy Difficulty of procuring a Good commanded Injury Base Feares Disparity of Desires a Fixed Iealous Fancy THe first which I shall note is a secret and hidden Antipathy which is in the natures of some things one against another As Vultures are killed with sweet smells and Horse-flies with oyntments the Locust will die at the sight of the Polypus and the Serpent wil rather flye into the fire than come neere the boughes of a wild Ash some plants will not grow nor the blood of some Creatures mingle together the feathers of the Eagle will not mixe with the feathers of other foules So Homer noteth of the Lyon that hee feareth fire and the Elephant nauseates his meat if a Mouse have touched it A world more of particulars there are which Naturalists have observed of this kind from which naturall Antipathy it commeth that things which never before saw that which is contrary to them doe yet at the very first sight flye from it as from an enemy to their nature nor will they ever be brought by discipline to trust one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lyons with men will ne're make faithfull truce Nor can you any way the Wolfe induce To Love the Lamb they study with fixt hate The one the other how to violate And the like kind of strange Hatred wee may sometimes find amongst men one mans disposition so much disagreeing from anothers that though there never passed any injuries or occasions of difference betweene them yet they cannot but have minds averse from one another which the Epigrammatist hath wittily expressed Non amo te Sabidi nec possum dicere quare Hoc tantum possum dicere Non amo te I love thee not yet cannot say for what This onely I can say I love thee not Another cause working Hatred of a thing in the minds of men is the difficulty and conceited impossibility of obtaining it if it bee a good thing which wee either doe or ought to desire which the Casuists call Acedia being a griese of the appetite looking on a Difficult Good as if it were evill because difficult from whence ariseth a Torpor and Supine neglect of all the meanes which might helpe us to it Thus wicked and resolved sinners conceiving happinesse as unacquirable by them do grow to the Hating of it to entertaine rancorous affections against those which perswade them to seeke it to envie and maligne all such they find carefull to obtaine it to proceed unto licentious resolutions of rejecting all hopes of thoughts of it to divert their minds towards such more obvious and easie delight as will be gotten with lesse labour thus Difficulty rendereth Good things Hateful as Israel in the wildernesse despised the pleasant Land because there were sonnes of Anak in it And this is one great cause of the different affections of men towards severall courses of life one man being of dull and sluggish apprehensions hateth Learning another by nature quicke and of noble intellectualls wholly applyeth himselfe unto it the difficulty perswading the one to despise the Goodnesse and the Goodnesse inducing the other to conquer the difficulties of it so one man looking unto the paine of a vertuous life contemnes the reward and another looking unto the Reward endures the paine And wee shall usually find it true that either Lazinesse fearing disappointment or Love being disappointed and meeting with difficulties which it cannot conquer doth both beget a kind of Hatred and dislike of that which did either deterre them from seeking it or deceive them when they sought it As shee who while there was any Hope did sollicite Aeneas with her teares and importunities when he was quite gone did follow him with her imprecations There is no Malice growes ranker than that which ariseth out of the corruption of Love as no darkenesse is more formidable than that of an Eclipse which assaults the very vessels of Light nor any taste more unsavory than of sweet things when they are corrupted The more naturall the Vnion the more impossible the Re-union Things joyned with glew being broken asunder may be glewd againe but if a mans Arme be broken off it can never be joyned on againe So those Hatreds are most incureable which arise out of the greatest and most naturall Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When Love of friends is turn'd to Wrath besure That Wrath is deepe and scarce admits a Cure Another very usuall but most evill cause of Hatred is Injury when a man because hee hath done wrong doth from thence resolve to Hate him Too many examples whereof there are in Writings both sacred and prophane Iosephâ—… Mistresse first wronged him in assaulting his chastity and then Hated him and caused him to be cast into prison Ammon first abused his sister Tamar and then Hated her worse than before hee loved her Phadra having solicited Hippolitus her husbands sonne unto incest being denyed did after accuse him to his father and procure his ruine And Aristotle proposeth it as a Probleme Why they who corrupt and violate the chastity of any doe after hate them and gives this reason of it because they ever after looke on them as guilty of that shame and sadnesse which in the sinne they contracted This cause of Hatred Seneca and Tacitus have both observed as a thing usuall with proud and insolent men first to Hurt then to Hate And the reason is first because injurie is the way to make a man who is wronged an enemy the proper affection which respecteth an enemy is Hatred Againe he who is wronged if equall or above him that hath done the wrong is then feared and Oderunt quos metuunt it is usuall to hate those whom we feare if inferiour yet the memory and sight of him doth upbraid with guilt affect with an unwilling unwelcome review of the sinne whereby he was wronged and Pride scornes reproofe and loves not to be under him in Guilt whom it overtops in Power for Innocence doth alwaies give a kind of superiority unto the person that is wronged besides Hatred is a kind of Apologie for wrong For if a man can perswade himselfe to hate him whom he hath injured he will begin to beleeve that hee deserved the injury which was offered unto him every man being naturally willing to find the first inducement unto his sinne rather in another than himselfe The next cause which I shall observe is Feare I meane slavish Feare for as Love excludeth Feare so Feare begetteth Hatred and it is ever seene Qui terribiles sunt timent they that terrifie others doe feare them as well knowing that they are themselves hated for as Aristotle speaketh Nemoquem metuit amat
Israelite That the Crowne of Rabbah was put upon the head of David and the Sword of Goliah used to stay himselfe That the Gold and Myrâ—…h and Frankincense of the Wise men of the East was offered unto Christ when I finde the Apostle convincing the Iewes out of their Law and the Philosophers out of their Maximes And that every gift as well as every Creature of God is good and may be sanctified for the use and delight of Man I then conclude with my selfe That this Morall and Philosophicall Glasse of the humane Soul may be of some service even unto the Tabernacle as the Looking glasses of the Israelitish women were unto the Altar Nâ—…r 〈◊〉 I 〈◊〉 a little wonder at the melancholly fancy of Saint Hierom who concâ—…iving himselfe in a vâ—…on beaten by an Angel for being a Ciceronian did for ever after promise to abjure the Reading of secular 〈◊〉 〈◊〉 〈◊〉 himselfe both justifying the 〈◊〉 at use of that kind of Learning and acknowledgâ—… 〈◊〉 conceâ—…d vision of his to have beene but a Dreaâ—… It is true indeed that in regard of the bewitching danger from humane learning and the too great aptnesse in the minds of man to surfeit and be intemperate in the use of it Some of the Ancients have sometimes interdicted the Reading of such Authors unto Christian men But this calleth upon us for watchfulnesse in our studies not for negligence for the Apostle will tell us That to the pure all things are pure And even of harmefull things when they are prepared and their malignancy by Art corrected doth the skilfull Physitian make an excellent use If then we be carefull to Moderate and Regulate our affections to take heed of the pride and inslation of secular learning not to admire Philosophy to the prejudice of Evangelicall knowledge as if without the revealed light of the Gospel salvation might be found in the way of Paganisme if we suffer not these leane Kâ—…ne to devoure the sat ones nor the River Iordan to be lost in the dead Sea I meane Piety to be swallowed up of prophane Studies and the knowledge of the Scriptures which alone would make any man conversant in all other kinde of Learning with much greater Felicity and successe to be under-valued and not rather the more admired is a Rich Iewell compared with Glasse In this case and with such care as this there is no doubt but secular Studies prepared and corrected from Pride and Prophanenesse may be to the Church as the Gtâ—…eonites were to the Congregation of Israel for Hâ—…wers of Word and Drawers of Water otherwise we may say of them as Cato Major to his 〈◊〉 of the Graecian Artâ—… and Learning Quandocunquâ—… ista Gens suas literas dabit omnia Corâ—…umpet Nor have I upon these Considerations onely adven tured on the publication of this Tract but because withall in the reviewing of it I found very many Touches upon Theologicall Arguments and some Passages wholy of that Nature Yea all the Materiall parts of the Treatise doe so nearely concerne the knowledge of our selves and the Direction of our lives as that they may be all esteemed Borderers upon that Profession In the perusing and fashioning of it for the Presse I have found that true in writing which I had formerly found true in Building That it is almost as chargeable to repaire and set right an Old house as to Erect a New one For I was willing in the most materiall parts of it so to lop off Luxuriances of Style and to supply the Defects of Matter as that with Candid favourable and ingenuous Iudgements it might receive some toleralle acceptation In hope whereof I rest Thine in all Christian service EDWARD REYNOLDS Perlegi Tractatum hunc cui Titulus A Treatise of the Passions and Faculties of the Soule c in quo nihil reperio orthodoxae fidei aut bonis moribus adversum quo minus cum summa utilitate imprimatur Mâ—… 14. 1640. Tho. Wykes R. P. Episc. Lond. Capell domest A Summary of the severall Chapters contained in this Booke Chap. 1. OF the dependance of the Soul in her operations upon the body Pag. 1. Chap. 2. In what cases the dependance of the Soul on the body is lessened by faith custome education occasion p. 8. Chap 3. Of the Memory and some few causes of the weaknesse thereof p. 13. Chap. 4. Of the Fancy it's offices to the will and reason volâ—…bility of thoughts fictions errours levâ—…ty fixednesse p. 18. Chap. 5. Of Passions their Nature and distribution of the motions of naturall creatures guided by a knowledge without them and of rationall creatures guided by a knowledge within them of Passions mentall sensitive and rationall p. 31. Chap. 6. Of humane Passions in generall thâ—…ir use naturall morall civill their subordination 〈◊〉 or rebell on against right reaâ—…n p â—…1 Chap. 7. Of the exercise of Passion 〈◊〉 〈◊〉 Apathy of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cure thereof p. 4â—… Chap. 8. Of 〈◊〉 â—…ls of Passions 〈◊〉 thâ—…y 〈◊〉 vertue of 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 divertiâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 and of their 〈◊〉 〈◊〉 〈◊〉 p. 57. Chap. 9. Of the affection of Love of Love naturall of generall Communion of Love rationall the object and generall cause thereof p. 74. Chap. 10. Of the rule of true Love the Love of God and our selves similitude to these the cause of Love in other things of Love of Concupâ—…ence how love begetteth Love and how prâ—…sence with and absence from the Object doth upon different reflects exercise and encrease Love p. 81. Chap. 11. Of the effects of Love union to the Object stay and immoration of the minde upon it rest in it zealâ—… strength and tendâ—…rnesse towards it condescention unto it liqueâ—…ion and languishing for it p. 98. Chap. 12. Of the Passion of â—…atred the fundamentall cause or object thereof evill How farre forth evils willed by God may be declined by men of Gods seâ—…t and revealed will p. 111. Chap. 13. Of the other causes of Hatred secret Antipathy Difficulty of procuring a Good commanded 〈◊〉 base sears disparity of Desires a fixed jealous 〈◊〉 p. 119. Chap. 14. Of the Quality and Quantity of Hatred and how 〈◊〉 either respects it is to be regulated p. 131. Chap. 15. Of the 〈◊〉 and evill Effects of Hatred 〈◊〉 〈◊〉 Wisedome to profit by that wee hate wâ—…th Confidence Victory Reformation Hatred in generall against the whole kinde cunning â—…ss 〈◊〉 cruelty running â—…ver to persons Innocent vielating Religion Envy Rejoyâ—…ing at evill Creeked suspition contempt contumely p. 137. Chap. 16. Of the affection of Desire what it is The severall kindes of it naturall rationall spirituall intemperate unnaturall morbid Desires The Object of theâ—… good pleasant as possible as absent either in whole or in degrees of perfection or continuance The most generall internall cause vacuity indigence other causes admiration greatnesse of minde curio sity p. 161.
a mediocritie to incline bend them towards the other extreame as Husbandmen use to doe those Trees which are crooked or as dim and weak eyes doe see the light best when it is broken in a shadow or else it is done by scattering and distracting of them and that not onely by the power of Reason but sometimes also by a cautelous admixture of Passions amongst themselves thereby interrupting their free current For as usually the Affections of the Mind are bred one of another as the Powder in the Pan of a Gun will quickly set on fire that in the Barrell as Greefe by Anger Circumspexit 〈◊〉 cum 〈◊〉 â condolescens He looked on them with Anger being grieved and Feare by Love Res est solliciti plena Timoriâ—… Amor The things to which our heart Love beares Are objects of our carefull Feares and Desire by Feare as in him of whom Tacitus speakes â—…ingebat mâ—…m quò mag is concupisceret That to justifie his Desires he pretended his Feares So likewise are some Passions stopt or at least bridled moderated by others Amor sorà s mittit timorem Perfect Love casteth out Feare It â—…aring in this as Plutarch hath noted in the hunting of Beasts that they are then easiest taken when they who hunt them put on the skins of Beasts As we see the light and heat of the Sun shining upon fire is apt to discourage it to put it out And this was that which made Saul when he was possessed with those strong sits of Melancholy working in him Furie Griefe and Horror to have recourse unto such a Remedie as is most forcible for the producing of other Passions of a lighter nature and so by consequence for expelling those Thus as we see in the Body Militarie as Tacitus hath observed Vnus tumultus est alterius remedium That one tumult is the cure of another and in the Body Naturall some Diseases are expelled by others so likewise in the Mind Passions as they mutually generate so they mutually weaken each other It often falleth out that the voluntarie admission of one losse is the prevention of a greater as when a Merchant casteth out his ware to prevent a shipwrack and in a publike Fire men pull down some houses untoucht to prevent the spreading of the flame Thus is it in the Passions of the Mind when any of them are excessive the way to remit them is by admitting of some further perturbation from others and so distracting the forces of the former Whether the Passions we admit be contrarie as when a dead Palsie is cured with a burning Feaver and Souldiers suppresse the feare of Death by the shame of Basenesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O fearefull Grecians in your minds recount To what great shame this basenesse will amount and the hatred of their Generall by the love of their Countrey as Vlysses perswaded Achilles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though Agamemnon and his gifts you hate Yet looke with pittie on the dolefull state Of all the other Grecians in the Campe Who on your Name will divine honour stampe When you this glory shall to them afford To save them from the rage of Hectors Sword Or whether they be Passions of a different but not of a repugnant nature and then the effect is wrought by revoking some of the spirits which were otherwise all imployed in the service of one Passion to attend on them and by that meanes also by diverting the intention of the Mind from one deep Channell into many crosse and broken Streames as men are wont to stop one flux of bloud by making of another and to use frictions to the feet to call away and divert the humours which paine the head Which dissipation and scattering of Passion as it is wrought principally by this mutuall confounding of them amongst themselves so in some particular cases likewise two other wayes namely by communion in diverse subjects and extension on diverse objects For the first we see in matter of Griefe the Mind doth receive as it were some lightnesse and comfort when it finds it selfe generative unto others and produces sympathie in them For hereby it is as it were disburthened and cannot but find that easier to the sustaining whereof it hath the assistance of anothers shoulders And therefore they were good though common observations Curâ—… leves loquâ—…ntur ingentes stupent And Ille dolet vere qui sine teste dolet Our tongues can lighter Cares repeat When silence swallowes up the great He grieves indeed who on his friend Vntestified teares doth spend That Griefe commonly is the most heavie which hath fewest vents by which to diffuse it selfe which I take it will be one occasion of the heavinesse of infernall torment because there Griefe shall not be any whit transient to work commiseration in any spectator but altogether immanent and reflexive upon it selfe Thus likewise we see to instance in that other particular branch of diffusing the Passions upon diverse objects how the multitude of these if they be Hererogeneall and unsubordinate doth oftentimes remit a Passion for example in Love I take it that that man who hath a more generall Love hath a lesse vehement Love and the spreading of Affection is the weakening of it I mean still in things not absolute subordinate for a man may love a Wife more with Children than without them because they are the Seales and Pledges of that Love as a River when it is cut into many lesser streames runs weaker shallower And this I conceive is the reason why Salomon when he commendeth a strong Love giveth it but a single object There is a friend neerer than a Brother one in whom the rayes of this affection like the Sun-beames in a glasse being more united might withall be the more servent I remember not that I ever read of wonderfull Love amongst men which went beyond Couples which also Aristotle and Plutarch have observed And therefore we see in that state there is or should be greater affection wherein is the least communitie Conjugall Love as it is most single so it is usually the strongest and in the Issues and Blessings thereof there is scarce any more powerfull Epithite to win Love than Vnigenitus an onely Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He lov'd me as one loves the onely Sonne Of 's old age borne to great Possession Insomuch that even in God himselfe to whom these Passions are but by an Anthropopathy attributed that more generall Love of his Providence and Preservation which is common to all his Creatures is if I may so speake of a lower degree though not in respect of any intention or remission in his Will but onely the effects thereof towards the things themselves than that more speciall Love of Adoption which he extendeth only to those whom he vouchsafeth to make One in him
divers according to the particular nature of the Passions sometimes too sudden and violent sometimes too heavie oppression of the heart the other sudden perturbation of the spirits Thus old Ely dyed with sudden griefe Diodorsu with shame Sophocles Chilo the Lacedemonian and others with joy Nature being not able to beare that great and sudden immutation which these Passions made in the Body The causes and manner of which cogitation I reserre as being inquiries not so directly pertinent to the present purpose unto Naturall Philosophers and Physicians And from the generalitie of Passions I proceed unto the consideration of some particulars according to the order of their former division In all which I shall forbeare this long Method of the Antecedents Concomitants and Consequents of their Acts many particulars whereof being of the same nature in all Passions will require to be observed onely in one or two and so proportionally conceived in the rest and shall insist principally in those particulars which I handle on the causes and effects of them as being Considerations wherein commonly they are most serviceable or prejudiciall to our Nature CHAP. IX Of the affection of Love of Love naturall of generall communion of Love rationall the object and generall cause thereof NOw the two first and fundamentall Passions of all the rest are Love and Hatred Concerning the Passion of Love we will therein consider first its object and its causes both which being of a like nature for every morall object is a cause thougâ—… not every cause an object will fall into one Love then consists in a kind of expansion oâ—… egresse of the heat and spirits to the object loved or to that whereby it is drawne and attracted whatsoever therefore hath such an attractive power is in that respect the object and generalâ—… cause of Love Now as in Nature so in the Affections likewise we may observe from their objects a double attraction The first is thaâ—… naturall or impressed sympathie of things wherâ—… by one doth inwardly incline an union with the other by reason of some secret vertues and occâ—… qualities disposing either subject to that 〈◊〉 all friendship as betweene Iron and the Loaâ—… stone The other is that common and moâ—… discernable attraction which every thing receivâ—… from those natures or places whereon they 〈◊〉 ordained and directed by the Wisedome anâ—… Providence of the first Cause to depend both in respect of the perfection and conservation of their being For as God in his Temple the Church so is He in his Pallace if I may so call it the World a God of Order disposing every thing in Number Weight and Measure so sweetly as that all is harmonious from which harmonie the Philosophers have concluded a Divine Providence and so powerfully as that all things depend on his Government without violence breach or variation And this Order and Wisdome is seene chiefely in that sweet subordination of things each to other and happie inclination of all to their particular ends till all be reduced finally unto Him who is the Fountaine whence issue all their streames of their limited being and the fulnesse of which all his creatures have received Which the Poet though something too Poetically seemeth to have express'd Principio Coelum ac Terras camposque liquentes Lucentemque globum Lunae Titaniaque Astra Spiritus intus alâ—… â—…otamque infusa per Artus Mens agitat molem magno se corpore miscet Heaven Earth and Seas with all those glorious Lights Which beautifie the Day and rule the Nights A Divine inward Vigour like a Soule Diffus'd through ev'ry joint of this great Whole Doth vegetate and with a constant force Guideth each Nature through its fixed course And such is the naturall motion of each thing to its owne Sphere and Center where is both the most proper place of its consisting and withall the greatest freedome from sorraine injurie or violence But we must here withall take notice of the generall care of the Creator whereby he hath fastned on all creatures not onely his private desire to satisfie the demands of their owne nature but hath also stamp'd upon them a generall charitie and feeling of Communion as they are sociable parts of the Vniverse or common Body wherein cannot possible be admitted by reason of that necessarie mutuall connexion betweenâ—… the parts thereof any confusion or divulsion without immediate danger to all the members And therefore God hath inclin'd the nature of these necessarie agents so to worke of their discords the perfect harmonie of the whole that iâ—… by any casualtie it fall out that the Body of Nature be like to suffer any rupture deformitie oâ—… any other contumely though haply occasioned by the uniforme and naturall motions of thâ—… particulars they then must prevent such damagâ—… and reproach by a relinquishing and forgetting of their owne natures and by acquainting themselves with motions whereunto considered iâ—… their owne determinate qualities they have aâ—… essentiall reluctancie Which propertie and sense of Nature in common the Apostle hath excellently set downe in 1 Cor. 12. where he renders this reason of all that there might be 〈◊〉 Schisme in the Body which likewise he divinely applyeth in the mysticall sense that all the severall gifts of the Spirit to the Church should drive to one common end as they were all derived from one common Fountaine and should never be used without that knitting qualitie of Love to which he elsewhere properly ascribeth the building continuation and perfecting of the Saints Now as it hath pleased the infinite Wisdome of God to guide and moderate by his owne immediate direction the motions of necessarie agents after the manner declared to their particular or to the generall end which motion may therefore as I before observed be called the naturall Passion of things so hath it given unto Man a reasonable Soule to be as it were his Vice-gerent in all the motions of Mans little World To apply then these proportions in Nature to the affection of Love in Man we shall finde first a Secret which I will call Naturall and next a Manifest which I call a Morall and more discursive attraction The first of these is that naturall sympathie wrought betweene the affection and the objâ—…ct in the first meeting of them without any suspension of the person â—…ll farther inquirie after the disposition of the object which comes immediately from the outward naturall and sensitive Vertues thereof whether in shape feature beautie motion 〈◊〉 behaviour all which comming under the spheare of Sense I include under the name of Iudiciarie Physiognomie Which is not a bare delight in the outward qualities but a farther presumption of the Iudgement concluding thence a lovely disposition of that Soule which animateth and quickneth those outward Graces And indeed if it be true which Aristotle in his Ethicks tels us That similitude is the ground of Love and if there be no naturall Love stronger
Image and likenesse of God not to speake of that Eternall and Essentiall Character of his Fathers brightnesse is in his Word and in his Workes the one being the Manifestation of his Will and the other of his Power and Wisedome Our love to his Word is our search of it as being the onely Glasse wherein we see the Wonders and deepe things of God our Beleefe of it All and Onely acknowledging in it the fulnesse of its Truth and of its sufficiencie and our Obedience to it submitting our selves with purpose of heart unto the rule and guidance of it Touching the Workes of God there are two chiefe things whereunto the affection of Man is by the Creatures attracted and wherewith it desires an Vnion namely the Truth and Goodnesse of them for by these onely may all the diverse Faculties of Mans Soule be exercised and delighted The love of both which is then onely Regular when it is limited in regard of the quantitie and qualitie of the act Humble in the manner of pursuance without swelling and curiositie and lastly subordinate unto that great Love of God whose Image we can no further truly love in the Creature than as we are thereby directed to a farther love of Him I come now unto that other Rule of Love wherein Aristotle hath placed the Nature thereof A Mans selfe or that unitie and proportion which the thing loved beareth unto the partie loving which in one place he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Equalitie in another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Identitie in another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Similitude in another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communion all Relative tearmes which referre unto the partie loving The Root of every mans love unto himselfe is that unitie and identitie which he hath with himselfe it being naturall to every thing to take delight in the simplicitie of it owne being because the more simple and One it is the more it is like the Fountaine of its being and therefore hath the more perfection in it And this love of Man unto himselfe if subordinate unto the love of God and governed thereby is Debitum Natura a necessarie Debt and such as the neglect whereof is a trespasse against Nature Now then as we love our selves for the unitie which we have in our selves so wheresoever we find any similitude to our selves or character of our selves either in Nature or Habits upon that also doe the beames of this Affection extend Now a thing may represent our selves first in Substance as the Husband and Wife are said to be one flesh and Children are branches and portions of their Parents Secondly in Qualities or Accidents as one man resembleth another in Naturall and one friend another in Habituall Qualities as Face answereth to Face in Water so the heart of Man to Man With respect unto this double Similitude there is a double Love the one Naturall the other acquired or Habituall the former is common with Men unto other Creatures Thus in Aelian Plutarch and others we reade of the Naturall affection of Elephants which seeing their young fallen into a deepe Pit will leape downe after them though it be present death and of the marvellous cunning and valour which many other Birds and Beasts use to provide for the safetie of their Bâ—…ood exposing and offering themselves to danger that they may be delivered Yea the Pelican if wee beleeve the story doth feed her young ones when they have been bitten with Serpents with her owne blood to recover them againe which Embleme Iohn the second king of Portugall is said to have chosen whereby to expresse his Love to his Subjects And Homer elegantly expresseth the care of a Bird seeding her young ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She brings her young ones what meaâ—… she can find When she her selfe with hunger's almost pin'd And the like affection another Poet hath expressed in the most cruell of all the Beasts the Tyger Sic Aspera Tygris Foetibus abreptis Scythico deserta sub Antro Accubat lepidi lambit vestigia lecti The Tyger which most thirsts for blood Seeing her selfe rob'd of her tender brood Lies down lamenting in her Scythian Den And licks the prints where her lost wholps had lyon And this kind of Piety wee finde Reciprocall returning from the young ones upward so the young Lyons are said to feed and provide for their old ones which is also observ'd of Eagles Stoâ—…kes and other creatures And hence wee read of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lawes which receive their demomination from the Stork providing that children should nourish and take care of their Parents in their distresse And for men so great is the power of naturall affection that Parents desire nothing more than to be excelled by their children even vitious men as Seneca somewhere speaketh desire that their sonnes may be vertuous and vertuous men that they may bee more worthy and happy than themselves as Hector prayed for his sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it be said here 's a brave Sonne indeed Who doth his noble Father farre exceed And Aeneas to Ascanius Disce puer virtutem ex me verosque labores Fortunam ex aliis Vertue and Patience learne my sonne of me But may thy fortunes better Patternes see And therefore unnaturallnesse of Affection is reckoned up by the Apostle amongst the soulest of sinnes when like Ismael the nature of men groweth wilde and brutish as the Philosopher calleth such men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of savage and fierce dispositions And therefore in the Scripture an unnaturall man is called Onager homo a wilde-asse man Gen. 16. 1â—… Iob 11. 12. but a meeke and tender spirited man is called Oviâ—… homo a Sheepe man or a man of a sociable and calme disposition Ezek 36. 37 38. And amongst the Thebans there was a Law made which appointed a Capitall penalty upon those unnaturall men who should cast out and expose their children unto ruine And as this kind of Love ariseth from Propinquitie of Nature so another there is growing out of Similitude of Manners All flesh as Syracides speakes will resort to their like and every man will keepe company with such as he is himselfe as wee see learned men hold correspondency with those that are learned and good with those that are good no man that excelleth in any quality shall ever want Friends because every man that either hath or liketh that Quality will love it in any other man and him for it For by the same reason that a man by the study or practice of any good things laboureth to commend himselfe to his owne judgement and to the love of others he is ingaged unlesse hee will bee false to his owne grounds to love any other whom hee observeth to study and practice the same thing For how can I expect that that in mee should reape Love from otherâ—… which in others reapeth
nothing but Envie from me And upon this reason it is that a man can hardly permit another to love that which he himselfe hateth because we are too apt to make our Iudgements or Passions the rule of another mans and to dislikâ—… that in him which we doe not allow in our selves Which unruly affection the Poet hath excellently described in Achilles when his friend mediated a reconciliation betweene him and Agamemnon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not courteous that where I hate you Should love except you 'ld have me hate you too But take this rule if you 'l be thought my friend The man that offends me doe you offend So much naturally are men in love with their owne likenesse that many times they can be content to have their very deformities imitated and therefore the chiefe art of flatterers is to commend and imitate every thing of him of whom they would make a prey It is true that in some cases similitude is the cause of Envie but this is onely then when first the qualitie wherein men agree is a litigating and contentious qualitie in which case the meeting of such men in one disposition is but like the meeting of two rough Streames which makes them runne with the more noyse â—… Therefore a wise and a meek-tempered man shall sooner winne and hold the love of an angry man than he who is like unto him in that distemper because such a man though indeed he be Conquerour in regard of his Wisdome yet by his Patience he seemeth to yeeld and there is nothing which a mans Passion loves so much as victory Whereas betweene Anger and Anger there must needs be fighting of affections which is the remotest temper from Love Secondly when by accident the quality wherein men agree doth any other way inconvenience them either in point of credit usefulnesse or pro fit For as the Staâ—…res though they agree in light yet Validiorum exortu exilia obscurantur those that are small suffer losse by the brightnesse of others So amongst men agreeing in the same abilities one many times proveth â—… prejudice and disadvantage unto the other as the Poet said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Potter's often angry with his mates One neâ—…ghbour Architect the other hates And therefore as the Sunne and Moone agree best in their light when they are faâ—…hest asunder so in these Arts which maintaine life or credit men usually agree best at a distance because thereby the one doth the lesse dammage or darken the other Now this Naturall and Habituall Love is then regular when Subordinate to that greater our Love of God and when governed by the dictates of a rightly informed Reason which amongst many others are these three First That our Love carry its right respect and no sinister or by-â—…nd with it That wee love a friend for himselfe and not with indirect ends onely upon our owne benefit For as the Philosopher speakes true Love is a benevolent Affection willing good unto another for his owne sake Hominum charitas saith Cicero gratuita est True love is free and without selfe respects whereas to shrowd our owne private aymes under the name of friendship Non est amicitia sed mercatura is onely to make a Trade and Merchandize of one another Secondly that our love be sâ—…rene not mudded with errour and prejudice in the most able men that are God is pleased to leave some wants and weakenesses that they may the better know themselves bee acquainted with divine bounty in what they have and their necessary use of others in what they want And therefore it was a seasonable increpation of Polydamas to Hector 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because thou canst in Warre all men out do Wilt thou presume thou canst in Counsell to One breast 's too narrow to containe all Arts God distributes his gifts in severall parts In this case therefore our care must bee to discerne betweene the abilities and infirmities of men that our Honour and Love of the Person render not his weakenesses beautifull us nor worke in us an unhappy diligence in the imitation of them Vix enim dici potest quantò libentiùs imitamur eos quibus favemus Love is very apt to trans port us so farre as to make us imitate the errours of whom we love Like unskillfull Painters who not being able to reach the beauty of the face expresse onely the wrinkles and blemishes of it Thirdly that our love keepe in all the kinds thereof its due proportion both for the nature of them being towards some a love of Reverence towards others of friendship towards others of Compassion towards others of counsell and bounty as also for their severall degrees of intension which are to be more or lesse according to the Naturall Morall or Divine obligations which wee finde in the persons loved For though wee must love All men as Our selves yet that inferres not an Equality but a Fidelity and Sincerity of love Since even within Our selves there is no man but loves his Head and his Heart and other vitall parts with a closer Affection than those which are but fleshly and integrall and more easily repayrable And therefore the Apostle limiteth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest degree of our love upon two objects those of our owne house and those of the houshold of faith not excluding others but preferring these I shall end this particular with naming one Species of Love more for all this hitherto hath been Amor Amicitiâ—… a Love of a Person for himselfe and it is that which the Schooles call Amor Concupiscentiâ—… a love of Concupiscence or a Circular love that which begins and ends in a Mans selfe when his Affections having gone forth to some object doth againe returne home and loves it not directly for any absolute goodnesse which it hath in it selfe but as it is conducible and beares a relation of Convenience to him that loves it For though all affection of love as Aristotle observed bee Circular in as much as the Object first moves the Appetite and then the Appetite moves to the Object and so the motion ceaseth where it began which is a circle which also by the way shewes us in an Embleme the firmenesse and strength which love workes amongst men because of all Formes and Fabriques those which are Circular are the strongest as we see in Arches wherein every part doth mutually touch and claspe in that which is next it Yet in this love which I here speake of there is a greater circle in that after all this there is another Regresse from the Object to the Appetite applying the goodnesse thereof unto the same and loving it onely for the commodity and benefit which the mind is likely to receive from it Another subordinate and lesse principall cause of love may be love it selfe I meane in another man for as it is naturall according to
Hence none are sayd to love God but those that are some way united unto him And therefore as Gods first love to man was in making man like himselfe so his second great love was in making himselfe like man Hence we reade so often of that mysticall inhabitation of Christ in his Church of that more peculiar Vnion and presence with his people of a Spirituall Implantation unto him by Faith of those neere relations of Filiation and Fraternitie of mutuall interest each in other I am my beloveds and my beloved is mine importing an inseparable Vnion of the Church to Christ. And this may be the reason of that order in Saint Pauls solemne Benediction The Grace of Christ the Love of God and the Communion of the Spirit for as the Grace of Christ onely taketh away that enmitie which was betweene sinners and God and is the onely meanes of our reconciliation unto him so the Love of God is the onely Bond of that Communion which we have with him and his holy Spirit Vnion is of diverse sorts One such whereby diverse things are made simply one either by the conversion of one into the other or by the composition or constitution of a third out of the things united as of mixt bodies out of united Elements or of the whole substance out of the essentiall parts Another such whereby things united are made one after a sort either by an accidentall aggregation as diverse stones make one heape or by an orderly and artificiall distribution as diverse materialls make one house Or by either a naturall or morall inclination and sympathy which one thing beareth unto another And of this sort is that union which ariseth out of love tending first unto a mutuall similitude and conformity in the same desires and next unto a mutuall possession fruition and proprietie whereby the minde loving longeth to be seised of the thing which it loveth and cannot enduâ—…e to bee deprived of it So Moses praied I beseech thee shew me thy glory for the vision of God is the possession of him and so David My soule thirsteth for God when shall I come and appeare before him And this is the foundation of all sorrow when the soule is dispossessed of that which it loved and wherein it rested And this desire of Possession is so great that Love contenteth it selfe not with the Presence but even then putteth out its endeavours â—…nto a neerer and more reall union as if it would become really One with the thing which it loveth which is seene in embracings kisses in the exiliency and egresse of the spirits in the expansion of the heart in the simplicity and naturâ—…lnesse of all mutuall carriages as if a present friend were not yet present enough Which kind of expressions of love are thus elegantly described by Homer when Eumaeus saw Telemachus safely returned home from Sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eumaeus all amaz'd sprung to the dore The pots of wine which his hands mixt before Did both fall from them he ranne on to meet And with full wellcomes his young master greet He kist his head hands eyes and his teares kept Time with his kisses as he kist he wept The like elegant description wee have of the love of Penelope when Vlisses after his returne was perfectly knowne unto her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She wept and ran straight on her hands she spread And claps'd about his neck and kist his head Love hath in morall and divine things the same effect which fire hath in naturall to congregate homogeneall or things of the same kinde and to separate heterogeneall or things differing as we see in the Love of God the deeper that is the more is the spirituall part of man collected together and raysed from the earth And therefore in heaven where love shall bee perfect all things shall be harmonious and homogeneal not in regard of naturall properties but in a pure and unmixed spiritualnesse of affections in a perfect unity of minds and motions From the union of love proceeds another secret effect namely a resting of the mind in the thing loved In which respect the Philosopher calleth knowledge the rest of the understanding And this can onely be totall and perfect in the Vnion of the Soule with God the chiefest good thereof Whence some have made the threefold Appetite in man Concupiscible Rationall and Irascible to have their finall perfection and quiet by a distinct union to the Three Persons in the Trinity for the Concupiscible power is carried ad bonum to good which they say is the Attribute of the holy Spirit the Rationall adverum to that which is true which is the Attribute of the Sonne and the Irascible ad Ardâ—…um to Power which is the Attribute of the Father But to let that passe for a spiders web curious but thin certaine it is that God onely is that end who can fully accomplish the perfection and terminate the desires of those creatures whom hee made after a peculiar manner to know and enjoy him But proportionably there ariseth from the Vnion unto any other Object of Love a satiating and quieting of the Facultie which in a word is then onely in Objects of inferiour order and goodnesse regular when the Object is naturall and the Action limited Disproportion and Enormitie are the two Corruptions in this particular A third Effect which I shall observe of Love is Stay and immoration of the Mind upon the Object loved and a diverting of it from all others as we observed in Eumaeus when he saw Telemachus he threw away the Businesse which he was about before And the Woman of Samaria being transported with the love of Christ left her Pitcher which she had brought to the Well that she might goe and call others unto his Doctrine And Mary left the thoughts of entertaining Christ at the Table out of an extraordinarie desire to entertaine him in her heart And this effect the Poet hath excellently expressed in Dido who having shewed before a marvellous Princely wisdome and sedulitie in fortifying her new Kingdome and viewing the Workes her selfe as he had before described as soone as she was once transported by the love of Aeneas then all stood still on a sudden Non capta assurgunt turres non arma juventuâ—… Exercet portusvè aut propugnacula bello Tuta parant pendent opera interrupta The Towers long since begun rose up no more And Armes did rust which ere while brave youth wore No Ports no Sconces no defence went on But all their works hung broken and halfe done Thus as Plutarch hath observed the Images of things in the fancies of other men are like words written in water which suddenly vanish but the Impressions which love makes arâ—… as it were written with an hot iron which leaveth fixed and abiding prints in the memory Love and Knowledge have mutuall sharpening and causality each on other for as Knowledge doth generate Love so Love doth
nourish and exercise Knowledge The reason whereof is that unseparable union which is in all things between the Truth and Good of them for it being the property of Truth to unite and apply Goodnesse nothing being apprehended as Good unlesse that Goodnesse be apprehended as true the more Appetite enjoyeth of this the deeper inquiry doth it make and the more compleat union doth it seeke with that the Heart and the Treasure can seldome be severed the Eagles will alwayes resort to the body Davids Love gave length and perpetuity to his meditation even all the day And herein methinkes may consist another proportion betweene the strength of Love and Death for as in Death nature doth collect and draw in those spirits which before lay scattered in the outward parts to guard and arme the heart in its greatest conflict uniting all those languishing forces which are left to testifie the naturall love which each living creature beareth to its owne conservation so doth Love draw and unite those Spirits which administer either to the Fancie or Appetite to serve onely for the nourishing of that Affection and for gazing upon that treasure whereunto the Heart is wholly attracted Which Spirits being of a limited power and influence doe therefore with the same force whereby they carry the mind to the consideration of one thing withdraw it from all other that are heterogeneall no determined power of the Soule being able to impart a sufficient activity unto diverse independing operations when the force of it is exhausted by one so strong and there being a sympathy and as it were a league between the faculties of the Soule all covenanting not to obscure or hinder the Predominant Impressions of one another And therefore as in Rome when a Dictatour was created all other Authority was or that time suspended so when any strong Love hath taken possession of the Soule it gives a Supersedeas and stop unto all other imployments It is therefore prescribed as a Remedy against inordinate Love Pabula Amoris Absterrere sibi atque aliò convertere mentem To draw away the â—…ewell from this fire And turne the minde upon some new desire For Love is Otiosorum Negotium as Diogenes spake the businesse oftentimes of men that want imployments Another effect of Love is Iealousie or Zeale Whereby is not meant that suspicious inquisitive quick-sighted quality of finding out the â—…lemishes and discovering the imperfections of one another for it is the property of true Love â—…o thinke none evill but onely a provident and solicitous feare least some or other evill should either disturbe the peace or violate the purity of what we love like that of Iob towards his sons â—…nd of the Apostle towards his Corinthians I am jealous over you with a godly jealousie So Penâ—… lope in the Poet was jealous of the safety of Vlisses In tâ—… singebam violentos Troas ituros Nomine in Hectoreo pallida semper eram How oft my decre Vlisses did I see In my sad thoughts proud Trojans rush on thee And when great Hectors name but touch'd mine-ears My cheeks drew palenes froÌ„ my paler fears Zeale is a compounded affection or a mixture of Love and Anger so that it ever putteth forth it selfe to remove any thing which is contrary to the thing we love as we see in Christ whose zeale or holy anger whipped away the buyers and sellers out of the Temple In which respect it iâ—… said that the zeale of Gods house did consume him As water when it boyleth from which metaphoâ—… the word zeale is borrowed doth in the boyling consume or as the candle wasteth It selfe with burning In which respect likewise it is said that much water cannot quench Love It is like Lime the more water you cast upon it the hotter it growes And therefore the sinne of Laodieeâ—… which was contrary unto zeale is compared unto lukâ—…warme water which doth not boyle and so cannot worke out the scumme or corruption which is in it And from hence it is that Love makes Weake things strong and turneth Cowardice into Valouâ—… and Meekenesse into Anger and Shame into Boldnesse and will not conceive any thing too hard to undertake The fearefull Heâ—… which hath nothing but flight to defend her selfe from the Dogge or the Serpent will venter with courage against the strongest creatures to defend her little chickens Thus Zeale and Love of God made Moses forget his meekenesse and his Anger was so strong that it brake the Tables oâ—… the Law and made the people drink the Idol which they had made And this is wiâ—…lly expressed by Seneca that Magnus dolor iratus amor est a great griefe is nothing else but Love displeased and made angrie It transporteth Nature beyond its bounds or abilities putteth such a force and vigour into it as that it will adventure on any difficulties as Mary Magdalen would in the strength of her Love undertake to carry away the dead body of Christ as she conceived of him not considering the weight of that or her owne weakenesse It hath a constraining vertue in it and makes a man do that which is beyond his power as the Corinthians when they were poore in estate were yet rich in Liberality It makes a man impatient to be unacquainted with the estate of an absent friend whom wee therefore suspect not sufficiently guarded from danger because destitute of the helpe which our presence might afford him In one word it makes the wounds and staines of the thing loved to redound to the grief and trouble of him that loveth it He that is not jealous for the credit security and honour of what hee pretendeth affection to loves nothing but himselfe in those pretenses Another Effect of Love is Condescension to things below us that wee may please or profit those whom we love It teacheth a man to deny his owne judgement and to doe that which a looker on might happily esteeme Weaknesse oâ—… Indecencie out of a fervent desire to expresse affection to the thing beloved Thus Davids great Love to the Arke of Gods presence did transport him to leaping and dancing and other such familiar expressions of joy for which Michall out of pride despised him in her heart and was contented by that which she esteemed basenesse to honour God herein expressing the love of him unto Mankind who was both his Lord and his Sonne who emptied and humbled and denied himselfe for our sakes not considering his owne worthinesse but our want nor what was honourable for him to doe but what was necessary for us to be done Quicquid Deo indignum mihi expedit what ever was unworthy of him was expedient for us Thus Parents out of Love to their children doe lispe and play and fit their speeches and dalliances to the Age and Infirmities of their children Therefore Themistocles being found playing and riding on a reed with his little boy
Love Wee seach for Evill in our selves to expell it but wee search for evill in another to finde it There is scarse a more hatefull quality in the eyes of God or Man than that of the Herodians to lye in wait to catch an innocent man and then to accuse him Another Effect which proceedeth from corrupt Hatred is proud and insolent carriage whereby wee contemne the quality or undervalue and villifie the Merit of a person For though the Apostle hath in this respect of Pride and Swelling opposed Knowledge unto Love Knowledge puffeth up but charity edifieth yet the opposition holdeth not there onely For there is Tumor Cordis as well as Tumor Cerebri as well a stubborne as a learned Pride a Pride against the Person as against the weaknesse of our Brother a Pride whereby wee will not stoope to a yeelding and reconciliation with him as whereby wee will not stoop to the Capacitie and Edification of him that is the swelling of Malice and this of Knowledge And hence it is that Hatred as Aristotle hath excellently observed when it is simple and alone though that seldome fall out is without the admixtion of any Griefe And the reason I take it is because Griefe is either for the Evill of another and so it is ever the Effect of Love or for the Evill which lyeth upon our selves and so is the cause of Humilitie neither of which are agreeable with Hatred whose property ever it is to conceive in it selfe some worth and excellency by which it is drawne to a Contempt and Insolence towards another Man And therefore as it was Pride in Men and Angels which wrought the first Hatred between God and them so the most proper and unseparable Effect of this hatred ever since is Pride The last Corruption of this Passion is Impatience Contention and Fury as the wise Man telleth us Hatred stirreth up strife And therefore that worthy Effect of Love which is contrary to this of Hatred is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Longanimitas Long suffering to signifie some length distance and remotion between a Mans Minde and his Passion But Hatred being of a fierce Nature is so farre from admitting any Peace or yeelding to conditions of parley that as hath been observed out of Aristotle it rests not satisfied with the Misery but desires if it bee possible the utter overthrow of an Enemy CHAP. XVI Of the Affection of Desire What it is The severall kindes of it Naturall Rationall Spirituall Intemperate Vnnaturall Morbid Desires The Object of them Good pleasant as possible as absent either in whole or in degrees of perfection or continuÌ„ance The most Generall Internall cause Vacuity Indigence Other Causes Admiration Greatnesse of minde Curiosity THe next Passions in order of Nature to these two are Desire and Abomination which because they differ not much otherwise from Love and hatred than the Act from the Habit or then a man sitting from himselfe walking Desire being but the motion and exercise as delight is the Quiet and Repose of our Love I shall therefore the more briefly passe it over Desire is the wing of the soule whereby it moveth and is carried to the thing which it loveth as the Eagle to the Carâ—…ise in the Scripture proves to feed it selfe upon it and to be satisfied with it For as the Appetite of the Eagle is attended with sharpenesse of fight to discover its prey with swiftnesse of wing to hasten unto it and with strength to seize upon it So according to the proportion of the Souleâ—… love unto its object doth it command and call together both the Wisedome and Powers of the whole man to direct unto and to promote the procuring of it And the very best characters and truest lineaments which can bee drawne of the minds of men are to be taken from their Desires rather than from their Practises As Physitiaâ—… often judge of the Diseases of sicke men by their Appetites Ill men dare not doe so much evill as they desire for feare of shame or punishment Good men cannot doe so much good as they desire foâ—… want of Power and Provisions of vertue Besides Practises may be over-ruled by ends but Desires are alwaies genuine and naturall for no man can bee constrained to will that which â—…ee doth not love And therefore in the Scriptuâ—… good men have had most confidence in approving themselves unto God by their affections and the inward longings of their soules after him as being the purest and most unfaigned issues of Love and such as have least Proximity and Danger of infection from forraigne and secular ends Saiâ—… Paul himselfe was much better at willing than 〈◊〉 performing and Saint Peter who failed in his promise of Dâ—…ing dares appeale to Christs owâ—… Omniscience for the truth of his Loving Whaâ—… ever other defects may attend our actions this is an inseparable character of a pious soule that â—… desires to feare Gods name and according to thâ—… prevalency of that affection hath its conversation in heaven too In which regard Christ is called the Desire of all Nations both because where he is he draweth all the hearts and desires of his people unto him and also doth by his grace most fully answer and satisfie all the desires that are presented before him as it is said of one of the Romane Emperours Neminem unquam dimisit Tristem he never sends any discontented out of his presence The desires of the Soule are of three sorts according to the three degrees of perfection which belong unto man Naturall Rationall Spirituall Naturall desires respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things of simple Necessity to the Being Preservation and integrity of Nature as the desires which things have to their proper nourishment and place ad conservationem individui for preserving themselves and to propagation increase ad conservationem speciei for preserving of their kind Rationall Desires are such as respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such things as are Elegible in themselves and the proper objects of right Reason such as Felicâ—…y the common End of all rationall Appetitions Vertue the way and externall good things as Health Strength Credit Dignitie Prosperity the Ornaments of humane life Spirituall Desires respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heavenly and spirituall things the things of God Things which are above The knowledge whereof we have not by Philosophicall but by Apostolicall discovery by the Spirit of God who â—…ely searcheth the deepe things of God The Corâ—…pt Desires contrary unto these are either Vitious or Morbid Vitious are againe of two sorts First Intemperate and incontinent Desires which erre not in the substance or nature of the thing desired but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Philosopher speakes in the measure and manner of desiring them It is lawfull to drinke Wine and a Man may erre as Timothy did in an over rigorous severity to Nature when health or needfull refreshment requireth
it For our flesh is to be subdued to reason not to infirmities that it may be a servant to the Soule but not a burden But if we let Wine bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Heathen called it to take a freedome against us like Cham to mocke us and discover our nakednesse and make us servants unto it If we doe not only eate Hony but surfet on it If wee must have meat like Israel in the Wildernesse not only for our Need but for our Lust If we eat and drinke so long that we are good for nothing but either to lye downe and sleep or to rise up and play to live to day and to dye tomorrow If we make our belly the grave of our Soule and the dungeon of our Reason and let our Intestina as well morally as naturally farre exceed the length of the whole Man besides This is in the Apostles phrase to be lovers of pleasure rather then lovers of God and it is an intemperate excesse against natural desires which will ever end in pain It was a witty speech of Aâ—…acharsis the Philosopher that the Vine beareth three sorts of Grapes The first of Delight The second of Excesse The third of Sorrow If wee let our Delight steale us into Excesse and become a mocker our Excesse will quickly betray us unto Sorrow as Dalilah did Sampson to the Philistins and let us know that after Wine hath mocked it can rage too Like the head of the Polypus which is sweet to the Palate but after causeth troublesome sleeps and frightfull dreames Secondly there are brutish and unnaturall Desires which the Philosopher calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ferine and inhumane instancing in those barbarous Countries where they use to eat mens flesh and raw meat and in the Woman who â—…ipped up Women with childe that shee might eat their young ones Vnto which head I refer those which the Apostle cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vile and dishonorable Affections and Passions of Lust wherein forsaking the guidance of Nature they dishonored their bodies amongst themselves and gave themselves over as S. Iude speaketh unto strange flesh also incestuous and promiscuous Lusts going with naked and painted Bodies as the antient Britâ—…aines offering of men and children in sacrifices eating of the bodies of Friends that dyed burning of the living with the dead and other like savage and barbarous practices wherein wee finde how farre naturall corruption improved with ignorance and want of Education or Religion can imbrace the Manners of Men. Lastly there are morbid Desires growing out of some distemper of Mind or Body called by the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as those of children which eate coâ—…les or dirt and the strange and depraved longings of women with child called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Piâ—…a from the Bird of that name because the inconstant and various appetences of nature so misguided by vitious humours is well resembled by the strange mixture of white and black feathers in that Bird. Having considered the severall kinds both of Regular and corrupt Desires I shall content my selfe with a very briefe inquiry into the causes and effects of this Passion The causes moving it are Externall ex parte objecti in the object or â—…ternall ex parte subjecti in the minde The Object is any thing apprehended sub ratione Boni Iucundi as good and pleasant For upon those inducements did Satan first stirre the desire of Eve towards the forbidden fruit She saw that it was good for food and pleasant to the eye Now the Qualification of these to distinguish the formall reason of their being objects to our desires from that wherein they are Objects of our love is first that they bee Possible For Desire being the motion and indeavour of the Soule towards that good which it loveth and wherein it seeketh to delight take away the possibility of such delight and this would bee motus in Vacâ—… like that of Noahs Dove that found no place for her feet to rest on Hope is the whetstone and wheele of industry if that saile how ever a man may waste and pine away his thoughts in empty Velleities and imaginary wishes he caâ—… ever put forth nor addresse his endeavours towards an impossible good Though an old man may wish himselfe young againe yet no man was ever so besotted as to endeavour it And this distinction betweene vanishing wishes and serious desires is of great consequence to be attended in all thâ—… motions of the Soule morall or sacred in as much as those Desires onely which are Active and Industrious purposely addressing themselves to the prosecution of that which they apprehend as acquirable doe commend the Soule from whence they issue for vertuous and pious Secondly the object of the Desires quatale is apprehended as Absent and distant in as much as presence worketh delight rather than desire The things we have we enjoy wee doe not covet wee rest in them we doe not move towards them Yet not alwaies Absent quoad tâ—…m but quoad gradus not in the whole but in the parts and degrees of it for the presence of a good thing doth in some sort quicken the Desires towards the same thing so farre forth as it is capable of improvement and augmentation As we see in externall riches of the body none desire them more eagerly than those that possesse them and the more vertuous the Soule of man is the more is the heart enlarged in the Appetition of a greater measure as the putting in of some water into a Pump doth draw forth more No man is so importunate in praying Lord help mine unbeliefe as hee that can say Lord I beleeve Thus even present things may be desired in order to improvement and further degrees of them as many times a man hath a better stomacke to his meat after he hath begun to eat than when he first sate downe unto it Againe things present may be the Object of our Desires unto continuance as hee that delighteth in a good which he hath desireth the continuance of that Delight And therefore Life even while it is possessed it is desired because the possession of it doth not cause the Appetite to nauseate or surfet upon it Few men there are who desire not old Age not as it is old Age and importeth decay decrepidnesse and defects of Nature For a young man doth not desire to bee old now but as it implyeth the longer and fuller possession of Life For a man being conscious to himselfe first of his owne insufficiency to make himselfe happy from and within himselfe and next of the immortality of his Nature as upon the former reason he is busied in sending abroad his Desires as the Purveyors and Caterers of the Soule to bring in such things as may promote perfection so those very Desires having succeeded doe farther endeavour the satisfaction of
etiam properans Vrbem petit atqueâ—…evisit Hoc se quisque modo fugit At quod scilicet ut 〈◊〉 Effugere haud potis est ingratis haret angeâ—… We see how troubled Mortals still enquire Yet nee're can find what 't is which they desire One changeth place as if he could unload And leave his weights behind him Runs abroad Weary of a great Palace strait turnes back And hath not found the thing which he did lack Wearied both here there he mounts his steed And runs to th' neighbor town with swister speed Than if he went to quench a fire Being set He gapes and sleeps and studies to forget Why he came thither haply turne his raine And to the City poâ—…teth backe againe Thus guilty Man doth study how to shunne And scape himselfe but nee're can get it done He bears the thing he flyes What he would leave Vnwelcome selfe unto it selfe doth cleave And cleaving doth torment The more simple One and perfect Nature is as the Philosopher divinely noteth the more it delighteth in one and the same uniforme operation Mutability is not pleasant in it selfe but â—…he delight of it ariseth out of the prâ—…vitie and â—…efect of Nature I might here insist on other more obvious causes of desire As 1 Knowledge and experience of the goodnesse of that which wee desire as the Apostle also â—…elleth us That Experience worketh Hope And â—…e use to say Ignoti nâ—…lla Cupido A man cannot â—…esire that of which he hath no Apprehension â—…nowledge is Appetites Taster 2 〈◊〉 and Repentance for the Evils wee feele the contrary whereunto we are the more induced to desire We never desire Health so eagerly as when Sicknesse teacheth us to value it For as in Colours so in Actions or Affections contraries doe set sorth and sharpeâ—… one another And as Labour Naturall makes a Man earnestly desire the Shadow as Iob speakâ—… so Sorrow which is Labour Mentall doth make a Man earnestly thirst after that which can remove the thing which 〈◊〉 that sonow The Apostle telleth us That Desire and Zeale are the fruits of godly Sorrow David never panted so earnestly after Gods favour and presence as when he felt what a Griefe it was to be without itâ—… For in this case there is an Apprehension of 〈◊〉 double goodnesse in the thing we desire both as perfective unto Nature Indigent and as medicinall unto Naturewronged Lastly Hope of speeding in our Desires For the stronger any mans perswasions are the more cheerfull and vigorous will bee his endeavours to succeed But I shall content my selfe with the intimation of these things And in the next very briefly to runne over some Effects and Consequents of this Affection Which are 1 In regard of Desires at large Labour and Paines For they are onely Velleities and not Volitions halfe and broken wishes not whole desires which are not industrious but 〈◊〉 away in sluggish and empty speculations Thâ—… Fisherman that will take the Fish must be contented to be dashed with the Water And he that will expect to have his desires answered must put as well his hands as his prayers unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who takes God in his mouth but takes no paine By devout sloath shall never gather gaine It was the just reproose of him in the Poet who was upbraided with comming to the feasts but withdrew himselfe from the labour of other Men. Nature hath often made the roots of those Plants bitter whose fruits are sweet to reach us that Delight is the fruit of Labour And therefore the Philosopher telleth us that Desire is usually accompanied with Sorrow Againe Desires doe commonly worke a Langâ—…or and sainting towards the thing desired if they be either strong or hasty For Hope deferred maketh the heart sicke As Ahabs eager desire of Naboths Vineyard cast him upon his bed And David expresseth his longings towards Gods Law by the breaking and fainting of his Soule Cum expectatio longior est consenescit animus debilitatur mens Delaied expectation weakneth and withereth the mindes of Men. And therefore the Apostle expresseth strength of Desire by groaning which is the Language of Sicknesse 2 In regard of Reasonable and Spirituall Desires The effects of this affection are 1 Large heartednesse and Liberality That which a man earnestly desireth he will give much for and bestow much upon As when Christ became the desire of all Nations they did dedicate all their desirable things unto him as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and trophies of his mercifull triumph over them One man adornes the Gospell with his power another with his wit another with his wealth another with his wisedome Those Abilities of Nature Art or Industry which were before the armour of sinne are then become the spoyles of Christ. Antonius out of the strength of his desires towards Cleopâ—…ra bestowed many countries upon her 2 Griese for any losse or hazard of the thing desired As the Sea-mans needle which is jogged and troubled never leaves moving till it finde the North point againe Flagrantia sunt animorum desideria cum solatia perdiderunâ—… as the Orator spake Desires burne hottest when they are in danger of disappointment 3 Wearinesse and Indignation against any thing which standeth between Desire and the fruition of that which is desired Vehementior per meâ—…us pericula exibit That which resisteth increaseth it As a River goes with more strength where it is hindred and withstood The Church did venture blowes when she sought her Love and like the Palme Tree rose up above her pressures plures efficimur quóties metimur a vobis as Tertullian speakes to the Heathen The more you mow us downe the thicker wee grow the more we suffer for him the more we love and desire him Saint Paul careth not for a dissolution that he may goe to Christ as a stone is contented to be broken in pieces that it may move to its place Thirdly For Corrupt and vâ—…tious Desires their Effects are first Deception and haling of Reason as it were captive from determining advising or duly weighing the pravity and obliquity of them So that the things which a man knowes in thesi and at large in hypothesi and as to his owne parti cular interest or inconvenience he doth not at all attend He can say them he cannot apply them As he who acteth a part on a Stage knowes the things which he speaks but is not a whit affected with them And the Philosopher giveth the reason of it the very same with S. Iames 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Reason which overcomes Lust must bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason ingrafted or to use the phrase of another Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immixed and contempered with the soule and not onely extrinsically irradiating it And these kinde of men are elegantly called by Iulius Pollux 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men
no man loves him whom he feares which is the same with that of Saint Iohn Love casteth out Feare not a Reverend submissive awsull feare not a cautelous vigilant and obedient feare not a feare of Admiration nor a feare of Subjection but a feare of slavery and of Rebellion all flashes of Horrour all the tossings and shipwracks of a torne mind all the tremblings of a tormented spirit briefely all evill and hurtfull feare And this I beleeve is one principall reason of that malice and contempt of godlinesse which shewes it selfe in the lives of Atheisticall and desperately wicked men which as it ariseth out of the corruption of nature so is it marveilously enraged by the fearefull expectation of that siery vengeance which their pale and guilty consciences doe already preoccupate for as their conscience dictates that they deserve to be hated by God so their stubbornesse and malice concludes that they will hate him againe Let us eate and drinke for toomorrow we shall dye There may be a double root of this Feare outward and inward The outward is the cruelty and oppression which we suffer from the potent and thereupon the lesse avoidable malice of the person hated as it was the speech of Caligula Oderint dum metuant And here in our Aversation if it observe that generall rule of goodnesse in passions Subordination to Reason and Piety is not onely allowable but naturall while it extends it selfe no further than the Evil which we wrongfully suffer For I cannot but think that the spittle and scourges the thornes and buffets the reed and knees of those mocking and blasphemous Iewes were so many drops of that full Cup which He who knew no sinne was so deepely desirous to have passe from him But then next the inward root of Feare is the guilt and burthen of an uncleane and uncovered Conscience for Pollution and weakenesse is naked must needs be fearefull And therefore that inference of Adam had truth in it I was afraid because I was naked for having disrobed himselfe of Originall righteousnesse hee was thereupon afraid of the curse and summons of an offended justice Now from this feare may arise a double hatred an hatred of a mans owne Conscience for an evill man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Philosopher speakes is not a friend unto himselfe but flies and labours to runne away from himselfe and is never in so bad company as when he is alone because then he keeps company with his owne Conscience Which is the reason why some mens hatred of themselves hath proceeded so far as to make themselves the Instruments of that small measure of Annihilation which they are capable of Wherein notwithstanding they discover how farre their sury should extend against themselves if they were as omnipotent to effect as they are ready to desire it for he that hates a thing would if he were able pursue it even unto not being There is no man but hath a naturall hatred of Toads Serpents Vipers and the like venemous Creatures And yet that man which hates them most if his Conscience be naked and let loose to flye upon him if that worme that never dies unlesse killed with our Saviours blood begin thorowly to sting and gnaw him would thinke himselfe a wise Merchant if he could exchange beeings with the worst of these The Worme and Viper of Conscience is of all the Creatures the most ugly and hatefull A wicked man when he doth distinctly know himselfe doth love every thing save God better than himselfe Diri conscia facti Mens habet attonitos surdo verbere cadit Occultum quatiente animo tortore slagellum The mind being conscious of some dire offence Fils them with feares a Torturer from thence Shaketh and with redoubled blowes doth urge The unheard lashes of an hidden scourge Nor can I esteeme this a corrupt though it be a miserable passion for as a bad man is to himselfe the worst so is he by consequence the hatefullest of all Creatures The second Hatred which may arise from that Feare which is caused by a secret guilt of minde is of all others most corrupt and rancorous namely an hatred of the Authors or Executioners of Iustice of the equity and justnesse of whose proceedings we are from within convinced such as is the malice and blasphemy of malefactors against the Iudge and of Devils and damned men against God and his righteous judgments which yet they cannot but acknowledge that they most worthily doe endure for it is the nature of proud and stubborne creatures as was before observed Odisse quos laserint first to wrong God and then to hate him Another particular cause of this passion may be a Disparity of Affections and Desires for notwithstanding there bee many times Hatred where there is Similitude as those beasts and birds commonly hate one another which feed upon the same common meat as the Philosopher observeth and sundry men hate their owne vices in others as if they had not the trade of sinne enough to themselves except they got a Monopoly and might ingrosse it yet this ever proceeds from an apprehension of some ensuing inconveniences which are likely to follow there-from as hath beene formerly noted So that in that very similitude of Natures there is a disagreement of ends each one respecting his owne private benefit Now the Corruptions herein are to be attended according to the Nature of that disparity whereon the passion is grounded which sometimes is Morall wherein it is laudable to hate the viti ous courses in which any man differres from us or we our selves from the right rule of Life so that the passion redound not from the quality to the person nor breake out into an endeavour of his disgrace and ruine except it bee in such a case when our owne dignity or safety which wee are bound more to regard being assaulted is in danger to be betrayed unlesse prevented by such a speedy Remedy Sometimes this Disparity may be in actions Civill and with respect to society and then as the opposition which hatred discovereth may be principally seene in two things Opposition of a mans Hopes and of his Parts and abilities by crossing the one and undervalewing the other So corruption may easily proceed from two violent and unreasonable grounds Ambition and Selfe-love the one pursuing its hopes the other reflecting upon its worth And to this particular may be reduced that Hatred whichariseth out of a Parity of Desire as amongst Competitors for the same Dignitie or Corrivalls for the same Love or Professours of the same Arte either by reason of Covetousnesse or Envy or ambition a greedy desire of their owne or a discontented sight of anothers good Nec quenquam jam ferre potest Caservè priorem Pompeiusve parem Thus two great Rulers doe each other hate Casar no Better brookes Pompey no mate And these are very unfit affections for society when private love of men to themselves shall