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
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
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
desired his friend not to censure him for it till hee himselfe was a father of children The last Effect which I shall observe of this Passion is that which we call Liquefaction or Laugnor a melting as it were of the heart to receive the more easie impressions from the thing which it loveth and a decay of the Spirits by reason of that intensive fixing of them thereon and of the painefull and lingring expectation of the heart to enjoy it Love is of all other the inmost and most viscerall affection And therefore called by the Apostle Bowels of Love And we read of the yearning of Iosephs bowels over Benjamin his mothers sonne and of the true Mother over her child Incaluerunt viscera they felt a fervour and agitation of their bowells which the more vehement it is doth worke the more sudden and sensible decay and languishing of Spirits So Ammon out of wanton and incestuous Love is said to grow leane from day to day and to have been sicke with vexation for his sister Thamar And in spirituall love we find the like expression of the Spouse Stay me with flagons comfort me with apples for I am sick of love Wine to exhilerate apples to refresh those Spirits which were as it were melted away and wasted by an extreame out-let of Love And for this reason the Object of our Love is said to Overcome us and to Burne the Heart as with Coales of Iumper and the like expressions of wounding and burning the Poet useth Est mollis slamma medullas Interea tacâ—…um vivit sub pectore vulnus A wellcome soft flame in her bones did rest And a close wound liv'd in her bleeding breast Now the cause of this Languor which love worketh is in Sensitive Objects an earnest desire to enjoy them in Spirituall Objects an earnest desire to increase them In the former want kindleth love but Fruition worketh wearinesse and satiety In the other fruition increaseth love and makes us the more greedy for those things which when we wanted we did not desire In earthly things the desire at a distance promiseth much pleasure but tast and experience disappointeth expectation In heavenly things eating and drinking doth renew the Appetite and the greater the experience the stronger the desire as the more acquaintance Moses had with God the more he did desire to see his glory And so much may suffice for the first of the Passions Love which is the fountaine and foundation of all the rest CHAP. XII Of the Passion of Hatred the Fundamentall Cause or Object thereof Evill how farre forth Evills are willed by God may bee declined by men of Gods secret and revealed Will. THe next in order is Hatred of which the Schoole-men make two kinds an Hatrâ—…d of Abomination or loathing which consists in a pure aversion or flight of the Appetite from something apprehended as Evill arising from a dissonancy and repugnancy betweene their natures and an Hatred of Enmity which is not a flying but rather a pursuing Hatred and hath ever some Love joyned with it namely a Love of any Evill which we desire may befall the person or thing which wee hate I shall not distinctly handle these asunder but shall observe the Dignities and Corruptions of the Passion in generall as it implies a common disconvenience and naturall Vnconformitie between the Object and the Appetite The Object then of all Hatred is Evill and all evill implying an opposition to Good admits of so many severall respects as there are kinds of opposition And there is first an Evill of Contraricty such as is in the qualities of Water unto Fire or a Wolfe unto a Sheepe occasioned by that Destructive Efficiency which one hath upon the other Secondly an Evill of Privation which we hate formally and for it selfe as implying nothing but a Defect and Absence of Good Thirdly an Evill of Contradiction in the not being of any creature oppos'd to its being For Being and Immortality is that which Aristotle makes one of the principle objects of Love Annihilation then or Not being is the chiefest Evill of things and that which Nature most abhorreth Lastly an Evill of Relation for as things in their owne simple natures Evill may have in them a Relative Goodnesse and so to be desired as the killing of beasts for the service and the death of malefactors for the security of men so things in their absolute being Good may have in them a Relative or Comparative Evill and in that sence bee by consequence hated as our Saviour intimates He that hateth not father and mother and his owne life for me is not worthy of me when they prove snares and temptations to draw us from the Love of Christ they are then to bee undervalued in comparison of him And therefore we find in the Law if a mans dearest brother or child or wife or friend should entice him from God unto Idolatry he was not to conceale pitty or spare him but his owne hand was to bee first upon him And thus the Poet hath elegantly expressed the behaviour of Aeneas toward Dido who being inflamed with Love of him would have kept him from the expedition unto which by divine guidance he supposed himselfe to be directed Quanquam lenire dolorem Solandâ—… cupiâ—… dictis avertere curas Multagâ—…ens magnoque animum labefactus amore Iussa tamen Divâ—…m exequitur Though he desir'd with solace to appease And on her pensive soule to breathe some ease Himself with mutuall love made saint yet still His purposes were fixt t' obey God 's will So then we see what qualification is required in the Object of a just Hatred that it be Evill and some way or other offensive either by defiling or destroying nature and the Passion is ever then irregular when it declineth from this rule But here in as much as it is evident that the being of some evill comes under the Will of God Is there any Evill in a City and the Lord hath not done 〈◊〉 and our will is to bee conformable unto his it may seeme that it ought to fall under our Will too and by consequence to bee rather loved than hated by us since wee pray for the fulfilling of Gods Will. For resolution of this wee must first consider that God doth not love those Evils which hee thus willeth as formally and precisely considered in themselves And next wee will observe how farre the Will of God is to bee the rule of our will whence will arise the cleare apprehension of that truth which is now set downe that the unalterable Object of mans Hatred is all manner of Evill not onely that of deformity and sinne but that also of destruction and misery First then for the Will of God we may boldly say what himselfe hath sworne that hee will not the death or destruction of a sinner and by consequence neither any other evill of his Creature as being a thing infinitely remote
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
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
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
of the vastnesse of it both in Guilt and Punishment In these respects our Hatred of it cannot be too deep or rooted whereas other evils are not so intense in their nature nor so diffusive in their Extension nor so Destructive in their Consequents and therefore do not require an unlimited Passion but one governed according to the Exigence of Circumstances And here I shall take notice of one or two particulars touching the manner of corruption in this particular As first when a man shal apply his Hatred of Prosequution or ill willing against that Evill which is the proper object onely of Aversation for some things there are onely of conditionall evills which hurt not by their own absolute being but by their particular use or presence which being offensive onely in their application requires a particular forbearance not any further violence to their natures Secondly a Corruption in regard of Intension is either when the passion admits not of any admixtion of Love when yet the object admits of an admixtion of good or when the hatred is absolute against onely relative Evills There is not any man betwixt whose naturall faculties and some particular courses or objects there is not some manner of antipathy and disproportion it being the Providence of divine dispensation so variously to frame and order mens fancies as that no man shall have an Independance or selfe sufficiency noâ—… say unto the other members I have no need of you but there should bee such a mutuall Ministry and assistance amongst men as whereby might bee ever upheld those essentiall vertues of humane society Vnity and Charity no mann being able to liue without the aide of others nor to upbraid others with his owne service Now in this case if any man who either out of the narrownesse and incapacity or out of the reluctancy and antipathy of his owne mind is indisposed for some courses of life or study shall presently fall to a professed vilifying of them or to an undervalewing of Persons who with a more particular affection delight in them or to a desire of the not being of them as things utterly unusefull because hee sees not what use himselfe can have of them he doth herein discover as much absurdity in so peremptory a dislike as a blinde man should doe in wishing the Sunne put out not considering that hee himselfe receiveth benefit at the second hand from that very light the beauty whereof hee hath no immediate acquaintance withall For as too excessively to doate on the fancie of any particular thing may prove harmefull as appeareth in the Poeticall fable of Midas whose unsatiable desire to have every thing that he touched turned to gold starved him with hunger and so what hee out of too excessive loue made his Idoll became his ruine as many men need none other enemy to undoe them than their owne desires So on the other side the extreame Hatred of any thing may be equally inconvenient as we see intimated in that other fable of the servants who when they had out of an extreme malice against the poore Cock at whose early crow their covetous master every day roused them unto their labour killed him and so as they thought gotten a good aduantage to their lazinesse were every day by the vigilancy of their master whose Couetousnesse now began to crow earlier than his Cock called from their sleepe sooner than they are before till at length they began to wish for that which the rashnesse and indiscretion of their hatred had made away And therefore when we goe about any thing out of the dictates of Passion it is a great point of Wisedom first to consider whither we our selves may not afterwards be the first men who shall wish it undone againe CHAP. XV. Of the Good and Evill Effects of Hatred Cautelousnesse and Wisedome to profit by that we hate with Confidence Victory Reformation Hatred is Generall against the whole kind Cunning Dissimulation Cruelty running over to Persons Innocent violating Religion Envie Rejoycing at Evill Crooked Suspition Contempt Contumely I Now proceed to the Consequents or Effects of this Passion And first for the usefull and profitable Effects thereof which may be these First a Cautelousnesse and fruit full Wisedome for our own welfare to prevent danger and to reape benefit from that which is at enmitie with us For we shall observe in many evils that no man is brought within the danger who â—…s not first drawne into the love of them All inordinate corruptions then most desperately wound the Soule when they beguile and entangle it But the greatest use of this Caution is to learne how to benefit by the Hatred of others and â—…s learned Physitians doe to make an Antidote of Poyson For as many venemous creatures are by Arte used to cure the wounds and repaire the injuries which themselves had made Naturall Attraction as it were calling home that poyson which injurie and violence had misplaced So the malice and venome of an Enemy may by wisdome be converted into a Medicine and by managing become a benefit which was by him intended for an injury Or to use the excellent similitude of Plutarch As healthy and strong beasts doe eate and concoct Serpents whereas weake stomacks do nauseate at delicates so wise men do exceedingly profit by the hatred of their enemies whereas fooles are corrupted with the love of their friends ond an injury doth one man more good then a courtesie doth another As Wind and Thunder when they trouble the Ayre doe withall purge it whereas a long calme doth dispose it to putrifaction or as the same Whetstone that takes away from a weapon doth likewise sharpen it so a Wise man can make use of the detraction of an enemy to grow the brighter and the better by it And therefore when 〈◊〉 advised that Carthage should be utterly destroyed Scipio Nascica perswaded the contrary upon these reasons that it was needful for Rome to have alwaies some enemies which by a kind of antipe ristasis might strengthen keep alive its vertue which otherwise by security might be in dangeâ—… of languishing and degenerate into luxury Foâ—… as the Israelites when there was no Smith amongst them did sharpen their instruments with the Philistins so indeed an enemy doth serve to quicken and put an edge upon those vertues which by lying unexercised might contract rust and dullnesse and many times when the reasons of the thing it self will not perswade the Feare of giving advantage to an Enemy or of gratifying him will over-rule a man lest hereby he give his soes matter of Insultation Hoc Ithacus velit magno mercentur Atridae This makes our foes rejoyce they would have bought With a great price those crimes we doe for nought Thus as a Sink by an house makes all the house the cleaner because the Sordes are cast into that Or as they observe that Roses and Violets are sweetest which grow neare unto Garlick and
noteth they are usually more copious then far Learnedner men Quia doct is est Electiâ—… modus because able Speakers use choice and Iudgement in what they produce Another Cause of Boldnesse in attempts may be Religion and a Confidence of Divine Direction unto what we doe Ithu his pretence unto zeale was that which caused him to walke furiously And in this case as the Historian speakes Melius vatibus quam Ducibus parent Men are apâ—…er to be led by their Prophets then by their Captaines And we finde when God would encourage his People in their warres he gave them signes and assurances for their faith to relie upon above their feares that where Reason saw cause of Doubting Faith might see all Defects supplied in God so to Gideon to Ahaz to Hezekiah and others and the Church complaines of the want of them in their times of Calamity We see not our signes neither is there amongst us any Prophet or any one that knoweth how long When Iâ—…suah did fight Moses did pray and Israel was more encouraged by the intercession of the one then by the valour of the other And the Philistines were never more affrighted then when Israel brought forth the Arke of God against them for as Ajax said in the Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If God will fight He can make weak men put the strong to flight And therefore Tolumnius the Soothsayer having received happy Auguria doth thereupon grow to Resolutions of courage Hoc erat Hoc votis inquit quod saepè petivi Accipio agnocosque Deos me me duce ferrum Corripite ò Rutili This This is that which in my chiefest thought I still desir'd and now finde what I sought The Divine Tokens â—…embrace and see Come Souldiers Take your swords and follow me Unto this Head of Religion belongeth Innocency as a most excellent cause of Boldnesse for the Righteous is bold as a Lyon which careth not though a multitude of Shepheards come out against him And the Philosopher tels us that they who have done no wrong unto others are confident of successe in their Attempts beleeving that they shall finde no Enemies because they have provok'd none A notable Example whereof wee have in M. Publius Furius the Roman Consul who was so confident of his owne Integrity in publike Administration that being deputed by lot to governe the Province of Spaine hee chose the two bitterest Enemies that he had in the City to be Coadjutors with him in that Dispensation Whereunto may be added the Answer which Drusus gave to him who would have contrived his house for secrecie when hee told him that hee could wish his house were pervious and transparent that his privatest Actions might be seene in publick And as Religion and Innocencie so on the other side Deboishnesse and Desperatenesse of living doth implant a marvellous Boldnesse in the Mindes and faces of men when they have no Modesty or shame to restraine them As we see in Gypsies Parasites Jugglers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neurospastae and such like And therefore such kinde of men both in Scripture and in other writings are said to have faces of brasse and necks of Iron whorish and impudent foreheads that cannot blush or be ashamed and these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we shall finde for synonymies and of equall signification whereof the former signifie Despaire Impudence and the other Boldnesse Againe as Impudence so Shame and feare of Disgrace is a great Cause of Boldnesse in vertuous and honourable Attempts for there is no Man of generous principles but will much rather chuse an honourable danger than a sordid safety and adventure his Person before hee will shipwrack his honesty or good name choosing ever to regulate his Behaviour rather by a morall than a naturall feare to give an account of himselfe rather to those that love his vertues than to those who love his fortunes In one word standing more in awe of mens Hearts than of their Hands and shunning more a Iust Reprehension than an Vnjust Injury And to this purpose it is gravely observed by the Historian that the dishonour which the Romans suffered ad furcas Caâ—…dinas was that which procured their adversaries a bloudy overthrow afterwards quia Ignominia nec Amicos parat nec Inimicos tâ—…llit Their saving of the lives of the Romans to bring Ignominy upon them being esteemed not a benefit but a scorne a very like example we have hereunto in the servants of David abused and put to shame by Haâ—…un the sonne of Ammon And thus the Poet expresseth the courage of Dares revived by the fall which hee had from Entellus At non tardatus casu nec territus heros Acrior ad pugnam redit vim suscitat ira Tum pudor incendit vires Conscia Virtus Dares no whit dismay'd reneweâ—… the fight With a more eager force wrath doth excite The stouter courage Shame with Valour met Inflam'd his minde and did his weapon whet Another cause of Boldnesse is Immunity from Danger or at least a Versatilousnesse and Dexterity of wit to evade it or shift through it And therefore though cunning men dare not alwaies second their contrivances with Execution nor let their hand goe in Equipage with their wit yet commonly men of vigorous fancies are so far in love with their owne conceptions that they will many times venture upon some hazards to bring them into act trusting the same 〈◊〉 to bring them out of Danger which hath at first made them to adventure on it as Dariuâ—… was wont to say of himselfe that in a pinch and extremity of perill hee 〈◊〉 ever wisest and Sylla gave the same judgment of himselfe that he came off best in those businesses which he was the most suddenly put upon which also I finde observed in the Character of our Henry the seventh who hath had the felicity above all his Praedecessorâ—… to have his â—…ineamenti drawne by the ablest pen that hath êmployed it selfe in our Story that his wit was ever sharpened by Danger and that he had a greater Denterity to evade than Providence to prevent them Another cause of Boldnesse as I have formerly noted on that Passion is strength of Love as we see weake Creatures indefence of their young ones will set upon those that are strong and the Tribune in A. Gellius out of Love either of his Countrey or of Glory did not only advice but himselfe undertake the executing of a service where in hee was before-hand certaine to perish And the same Author telleth us of Euclide a Desciple of Socrates who ventured in a disguise upon the evident danger of his Life to enjoy the Discourses and Counsels of his Master Lastly Pride greatnesse of Minde or Parts and opinion of Merit especially if it meet with discontentednesse and conceits of being neglected doth very often embolden men to great and now Attempts For it is a very
may hope to receive revenge doe worke not only Anxiety and Griefe which is a motion of slight but hope also and desire to ease it selfe if not in the recovery of its own losse yet in the comfort of another mans For Calamity as the Historian speaks is ever either querulous or malignant Cum suo malo torquetur quiescit dienâ—… When it feels it selfe wrung and pinched it quickly proceeds either by justice or revenge to please it selfe in †retaliation For the former of these as it is the common property of Man with all other Creatures to love himselfe so it is his particular desire also being Animal Sociale Politicum to be Loved by others because hereby that Love of himselfe which proceedeth from Iudgement and Reason is confirmed For every man doth more willingly beleeve that whereunto he hath farther authority to persuade him And therefore though Love be not sinisterly suspitious nor too envious in interpreting a mans owne or a friends actions and behaâ—…iour yet that Love which is not blind and furious will be ever ready to submit it selfe unto the opinion of stayed and indifferent judgements because it is conscious to it selfe how easily it may miscarry if it râ—…ly upon its owne censure wherein Reason Affection and Prejudice are mixed together Now then when a man already strongly possessed with a love of his owne or his friends person or parts shall find either of them by others sleighted and despised from whose joynt-respect he hoped for a confirmation of his judgement there hence ariseth not onely a Griefe to see his Expectation deceived and his Opinion undervalued but withall a Desire to make knowne unto the persons who thus contemne him by some manner of face or tongue or hand or heart or head Revenge for all these may be the instruments of our Anger that there is in him more courage power and worth than deserves so to be neglected Which Passion in a word so long as it submits it selfe to the government of Reason is then alwaies allowable and right when it is grounded on the Pride and Insolency of others who unjustly contemne us And then Irregular and Corrupt when it proceeds from the root of Pride and Ambition in our selves which makes us greedy of more honour from others than their judgements or our owne worth suffers them to afford us To this branch of Contempt may bee referred Forget fulnesse of friends and acquaintance whereby we upbraid them with obscurity and distance as well from true worth as from our affection For Omnia quae curant meminerunt saith Tully and Aristotle to the same purpose Those things which wee doe respect doe not lye hid and out of our sight Next hither may be referred all Vngratefull persons who sleight those favours which they have received from other mens bounties and out of a swelling and height of stomacke cannot endure to acknowledge any obligations but desire to receive benefits as Corrupt men take Bribes in the darke and behind their backs that so neither others nor if it were possible their owne eyes might be witnesses unto it For as Tacitus speaks Gratia oneri habetur such is the pride of some men that they disdaine not to be overcome in any thing though it be in kindnesse And therefore Vbi multum beneficiâ antevenêre pro gratia odium redditur saith the same Author When they finde themselves overloaden with Love the best requiâ—…all which their high minds can affoord is hatred which cannot but worke a double Anger an Anger against our selves and our owne weaknesse in the choice of so unfit a subject for the placing of our benefits and an Anger at that contemptuous Pride which so basely entertained them Hither also we may referre those Locked and Close men who even to their friends are so referred and keep every thing so secret as if none were worthy to whose Iudgement or Trust they might commit themselves Hitherto likewise are referred Acceptation of persons in equallity of merit with unequall respect negligence of outward ceremony and beha viour and generally what ever else may worke an opinion that we are undervalued The second branch of this first Fundamentall Cause was an Hindering of the projects and purposes of another which is not only a Privative as the former but a Positive and Reall Injury which includes that other and addes unto it as being not only a sleighting but an assault upon us noâ—… an Opinion only but an Expression of our weaknesse a course so much the more likely to insencâ—… nature and make it swell by how much violent and opposition is more sensible in motion than in rest So that these two former Injuries I thinke I may well compare to a Banke and to a Bridge or some other stops to a River in his course Whereof the former doth Confine the River and not Op pose it as not hindring it in its direct and naturall motion which it rather helpeth by more uniting the parts but only in a motion Laterall and indirect which nature intended not and therefore herein we see not any manifest fretting and noise but only a secret swelling and rising of the water which breaks not into outrage and violence But the Latter resisting the naturall course of the streame in its owne Chanell and standing directly crosse where the Nature should passe makes it not only in time to overswell on all sides but in the meane time works in it great tumult noise Spâ—…mens fervens ab Obice Savior ibit It foames and boyles and with a raging force Fights with all Obstacles that stop its course So of these two Degrees of Contempt in Anger the former as being onely a Confining and Limiting Contempt which shuts up a mans worth within too narrow and strait a judgement works indeed a secret swelling of the Heart with Indignation at the conceipt of such disesteem but this breaks not out into that clamour as S. Paul cals it that noise of Anger as the other doth which aâ—…iseth out of a direct opposition against our counsels or actions Vnto which opposition may be reduced all manner of injurious proceeding which tends to the prejudice and disappointing of any mans ends whether it be by closenes and undermining as cheats and couzenages in the preventing of lawfull or by other politicke wisedome in hindering unlawfull ends or whether by open and prosessed Opposition as in matters of Emulation Competition Commodity and the like or lastly whether it be such as takes notice and discovers ends which desired to be undiscerned And therefore Tacitus reckoning the ambiguous and close speeches of the Emperour Tiberius sayes that it was Vnicus Patrum metus si intelligere viderentar the Senate seared nothing more than to discover that they understood him which is the same with his judgement after Eò acriùs accepit recludi quae premeret nothing did more exasperate him than to see those things taken notice of which
pleased or satisfied And therefore as the Philosopher notes Luxurious men are usually transported with Anger because men love not to be stopped in their pleasures and hence as Plutarch observes men are usually most angry there where their desires are most conversant as a Country-man with his Bayliffe or an Epicure with his Cooke or a Lover with his Corrivall because all these crosse men in that which they most love Now strength when it is opposed is collected and gathered into the more excesse as we see in Winds or Rivers when they meet with any thing which crosseth their full passage The last Qualification of the Subject whereby he is made more Inclinable to this Passion is a suspitious apprehensive and interpreting fancy ready to pick out injury where it cannot be justly found and that its Anger may be imployed to frame occasions unto it selfe And therefore t is wise advise of Seneca Non vis esse Iracundus ne sis Curiosus He which is too wise in his judgement on other mens Errours will be easily too foolish in the nourishing of his owne Passion and it s commonly seen in matters of censure and suspition the more sight and reason goes out the lesse useth to abide within Now is it hard for a man if he be peremptorily possessed with this opinion yet he is a common subject of others contempt to find out either in defects of Nature or rudenes of custome habit education temper humour or the like some probable ground or other for exception which yet when it is further inquired into will prove rather strangenesse than injury And this is generally a Corruption of Anger First because it is hereby oftentimes unjust either in fastning it selfe there where it was justly neglected for we may ever observe that Suspition proceeds from Guilt and none are more jealous of being neglected than those that deserve it as it is observed of some reproachfull speeches which a Senatour was accused to have uttered against the honour of Tiberius Quia ver a erant dicta credebantur His suspitious mind was persuaded that they had been spoken because hee was conscious that they had been acted and therefore as was before noted it was the custome under such men to avoid all manner of Curiosities and search into things done by them which might easily be subject unto sinister judgement and rather to affect Ignorance with Security than to be ruined with wisedome And next it is corrupt because it is rash and hasly being led by a halfe judgement the worst guide to a headlong and blind Passion The next degree of causes is of those which qualifie the Agent or him that worketh the injury and there may be amongst many other which cannot be reckoned these generall ones First Basenesse which works a double cause of Anger One for an injury of Omission in neglecting those respects which are required in men of meane and inferiour ranke towards their superiours Another for a positive enquiry in the evill exercised against them And many times the former alone is a cause of Anger without the later For this distance of persons doth quite alter the nature of our Actions insomuch that those demeanors which are commendable and plausible toward our equals are rude and irreverend toward those that are above us and this is that which makes the wrath of God in the Scripture to bee set out so terrible unto us because of the infinite distance between the Vnmeasurable Glory of the Maker of the World and the basenesse of sinners and therefore the comparison which useth to bee made for the defence of Veniall sinnes that it is altogether unlikely that God infinitely more merciful than men should yet be offended at that which a mans neighbour would pardon him for as a foolish angry word or the stealing of a Farthing or the like is without reason because between man and man there is a Community both in nature and weaknesse and therefore Haâ—…c veniam petimuâ—…que damusque vicissim Because we both our Errours have We pardon give and pardon crave But it is an Argument of infinite Insolence in a vile Creature for feeding it own Corruption and selfe-love in a matter of no value to neglect one command of him who by another is able to command him into Hell or into nothing The next Quality in the Injurer which may raise this Passion is Impudence either in words or carriage And the reasons hereof may be First because as Aristotle observes all Impudence is joyned with some Contempt which is the Fundamentall and Essentiall Cause of Anger Secondly because all Impudence is bold stiffe and contentious which are all incitements to this Passion For as Shame being a Degree of Feare works an acknowledgement of our owne weaknesse and therefore a submission to the power wee have provoked which as Aristotle observes procureth from beasts themselves lenity and mercy So Impudence in all other things being contrary to it must likewise produce a contrary Effect Thirdly those things which we Impudently do we do willingly likewise And therefore wee shall observe in the Scripture how reigning sins that is those which are done with greedineâ—…se of the appetite and full consent of the will are set forth by the names of Stubbornnesse Rebellion whorish Fore-head Brasse and Yron Now nothing doth more aggravate a wrong then this that it proceeded from the will of man And the reasons are First because a mans Power is in his Will but Passions and other blind Agents when they work ungoverned are our Imperfections and not our Power and therefore the easier borne withall Secondly to a Plenary Spontaneous Action such as I take most of Impudence to be there are required Antecedenter Deliberation Approbation and Assent and Consequenter Resolution Perseverance and Constancy All which as they take away the two principall conditions required unto Lenity Consession and Repentance so likewise doe they adde much to the weight of an injury because an actition which is thus exercised is a worke of the whole Man and imployes a perfect consent thereunto so a perfect and compleat en mity toward the person offendeth thereby Wheras others are but the wrongs of some part such as are of those of the wil led by an ignorant or those of Passion led by a traduced Vnderstanding and they too not of a part regular but of an Vnjointed and Paralyticke part which followes not the motion of a stayed reason and therefore as they proceed from more disorder in our selves so doe they worke lesse in the party offended Another thing which may raise and nourish this Passion is any degree of neer Relation between the parties whether it be Naturall by Consanguinity or Morall by Society Liberality or any other friendship For as it is prodigious in the Body Naturall to see one member wrong and provoke another so in Vnions Civill or Morall it is strangely offensive to make a divulsion Therefore we are more angry for
And so great is this Delight that Men have ventured on much Trouble to procure it As Pythagoras Platâ—… Democritus travelled into remote Countries to gather Knowledge as Salomon sent to Ophir for Gold And as it makes adventurous to undertake Troubles so it helps men to beare them A true lover of Knowledge will hardly be over-borne with any Ordinary distresse if it doe not violate and restraine that particular appetite If hee may enjoy the Delights of Learning hee will be very moderately affected with his other restraints Archimedes was not sensible of the losse of Syracuse being wholly intent upon a Mathematicall Demonstration And Demetrius Phalerâ—…us deceived the Calamity of his Banishment by the sweetnesse of his Studies A Man is never afflicted to the Quick but when hee is punish'd in his most Delightfull Affections of all which the most predominant in Rationall men is this of Knowledge And therefore as the first Creature God formed was Light to shew that all his Works were made in Wisedome that they might set forth and manifest his Glory so the first motion of Adam after his Creation was towards Knowledge By his Exercise of Knowledge hee shewed Gods Image in him and by the Ambition after more hee lâ—…st it As no Man sinnes easier than in the Thing which hee best loves And for this cause wee may observe that Christs frequentest Miracles were shewed in opening the Eyes of the blind and the Eares of the Deafe and Dumb. His Mercies being perfect extended themselves on those Faculties which are the chiefe Instruments of Knowledge in Men which they most love And this love of Knowledge is seene evidently in this that men had rather have sober Calamities than mad pleasures and more freely choose cleare Intellectuals with miserie than disturb'd with mirth Many Men better content themselves with but a crazie body for the fruition of their studies than to purchase a better Health at so great a Price as the losse of Learning But the Principall Excellencie of Knowledge is this That it guideth the Soule to God and so doth all kinde of Right Knowledge in divers respects For first there is scarce any Science properly so called which hath not its Arâ—…ana to pose and amaze the Understanding as well as its more easie Conclusions to satisfie it Such as are in Philosophie those Occult Sympathies and Antipathies of which naturall Reason can render no Account at all which overcomming the utmost Vigour of humane Disquisition must needs enforce us to beleeve that there is an Admirable Wisedome that disposeth and an infinite Knowledge that comprehendeth those secrets which we are not able to fathome Againe since the Knowledge of Things is either of their Beings or of their Properties and Operations And Nature abhorreth the Motion of proceeding In Infinitum in either of these necessary it is that the Minde of man tracing the footsteps of naturall things must by the Act of Logicall Resolution at last arise to him who is the fountaine of all Being the First of all Causes the Supreame over all Movers in whom all the rest have their Beings and Motions founded And this the Lord in the Prophet hath delivered unto us I will heare the Heavens and the Heavens shall â—…eare the Earth and the Earth the Corne and Wine and they Iezreel Iezreel cannot subsist without Corne and Wine shee cries to them to help it These cannot help without the Earth to produce them they cry to that to be fruitfull The Earth can bring forth nothing of it selfe without Influence benignity and comfortable showers from the Heavens it cries to them for ayde The Heavens cannot give Raine nor Warmth of themselves without him who is the Father of Raine and the Fountaine of Motion So that here are three notable Things to be observed The Connexion and Concatenation of All second Causes to one another The Cooperation of them together for the good of the Church and the Subordination of them all to God unto whom at length the more accurate Inquiry into them doth manuduct us And this Subordination standeth in foure things 1. All things are Subordinate unto God in Being Hee only hath Being per Essentiam By Absolute and Originall Essence all other things per participationem by derivation and dependance on him 2. In Conservation For God doth not make his Creatures as a Carpenter doth his House which can after stand by it selfe alone but having our very Being from him that Being cannot Be or Continue without His supportance as light in the house dependeth both in Being and in Continuance upon the Sunne 3. In regard of Gubernation and providence for All things are by his Wisedome guided unto the Ends of his Glory And even those Creatures which flie out of the Order of his Precepts doe fall into the Order of his Providence Lastly in Regard of Operation For in him wee live and move hee worketh Our works for us Second Causes cannot put forth any Causality till he be pleased to concurre with them Againe since wee finde that all other Creatures have answerable to the Instincts and Appetitions which Nature hath Grafted in them proportionable Objects of equall Latitude in goodnesse to the Faculties which are carried unto them It must needs be reasonable that that be not wanting to the Excellentest of Creatures which all the rest doe enjoy Since then the supreame Appetite of the Reasonable Soule is Knowledge and amongst all the Creatures there never was yet any found able to fill and satisfie this Desire But that still there is both roome for more Knowledge and Inquirie after it And besides all the Knowledge of them is accompanied with Vnquietnesse and labour as the Beast first stirres the mudd in the water with his feet before hee drink it with his Mouth from hence it infallibly followeth that from these lesser Objects the Soule be carried at the last to God The Adequate and Vltimate End and Object of all our Desires as Noahs Dove was carried back to the Ark when shee found no place for the sole of her foot to rest on Againe when wee see things which have no knowledge work so regularly towards an End as if they knew all the way they were to goe wee must needs conclude they are guided by a Mighty wisedome and Knowledge without them as when an Arrow flyeth directly to the Mark I am sure it was the Hand of a skilfull Archer that directed it Vnto the Perfection of Knowledge after due and proper Representation of Objects in themselves or in their Causes Effects Principles unto the Minde There are in the Subject three things requisite First Clearenesse of Apprehension to receive the right and distinct Notion of the Things represented as the clearenesse of a Glasse serveth for the Admission of a more exact Image of the face that looks upon it whereas if it be soil'd or dimm'd it rendreth either none or an imperfect shape Secondly
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