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 COLLECTION  OF  PURITAN  AND 
 ENGLISH  THEOLOGICAL  LITERATURE 
 
 LIBRARY  OF  THE  THEOLOGICAL  SEMINARY 
 PRINCETON,  NEW  JERSEY 
 
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 TREATISE 
 
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 PASSIONS 
 
 7'd  cU  w{/    AND 
 
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 0^%ftheSouleof&Ia^  , 
 
 With  the  feverall  Dignities  and  Cor- 
 ruptions thereunto  belonging. 
 
 By  E  d  vv  a  r.  d  ^R  e  y  n  o  l  d  e  s,  late  Preacher 
 
 to  the  Honorable  Society  of  Lincoln's  Innt :  And  now 
 Reftor  of  the  Church  of  Braunflon  in  7>{orthampto>$fhire. 
 
 luvenal.Sac.i. 
 
 (Hiwiaitdimt 
 
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 Gaudia^Difcudus  ,nofiri  eflfarrag*  LibeB. 
 
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 1 
 
3E 
 
 aid    jdsrisr^ 
 
 i<n>3 
 
 AAAAAAAAAAAAAAAAAAAAA&A&A 
 
 *^*v 
 
 TO 
 
 HER  HIGHNESSE 
 
 THEPRINCESSE  Elizabeth, 
 
 PRINCESSE  PALATINE    OF 
 
 THE  RHINE,  DVTCHES    OF 
 
 BAVARIA,&c.    AND  ELDEST 
 
 Daughter  to  Her  Majeftie  the 
 
 QueeoofBoHEMiA. 
 
 Maj  itpledfejour  Highnejfe ; 
 
 jgHat  the  Great  Philofcpher 
 hath  obfervcd  of  Mens  I  w.v*.t 
 Bodies,  is,  upon  (b  much ! 
 ftronger  Reafbns,  true  of 
 their  Mindes*  by  how 
 much    our   Intclle&uall 
 Maturity  is  more  lingring,  and  fluggifh 
 than  our  Naturall ,  That  the  too  Early 
 Conceptions  and  Iflues  of  them  doe  ulu- 
 
 A  3  ally 
 
 Jrifl$t.p6lie, 
 
*  AmotetttxU 
 Phi*. 
 
 Ctf.Rbcdig. 
 
 •  ,      , —  > 
 
 The  E^iftleT>edicatory. 
 
 ^ •    *  «;\ ■ ^ — 
 
 ally  proove  but  weake  and  unuiefiilL  And 
 we  flialifeldomc  find ,but  that  thofe  ven- 
 turous Bloflfoms,  whofe  over-haftie  obe- 
 dience to  the  Early  Springdoth  anticipate 
 their  proper  feafbn,  and  put  forth  too 
 fbonc?doe  afterwards  for  their  former 
 boldnefle  fader  from  the  injury  of  feve- 
 rer  weather ,  except  at  lead  fbme  happy 
 dieltcr?  or  more  benigne  influence  re- 
 deeme  them  from  danger.  The  like  Infe- 
 licity I  finde  my  felfe  obnoxious  unto  at 
 this  time.  For  I  know  not  out  of  what 
 difpofition  of  minde,whether  out  of  love 
 of  Learning  (  for  *Love  is  venturous, 
 and  conceives  difficult  things  eafier  then 
 they  are )  or  whether  out  of  a  Refolution 
 to  take  (bme  account  from  my  felfe  of 
 thofe  few  yearcs  wherein  I  had  then  been 
 planted  in  the  happieft  of  all  Soyles,  the 
 Schooles  of  Learning;  whether  upon 
 thefe^or  any  other  Inducements,fb  it  hath 
 happened  ,  that  I  long  fincc  have  taken 
 boldneffe  in  the  Minority  of  my  Studies 
 to  write  this  enfuing  Treatife  :  That  be- 
 fore I  adventured  on  the  endevour  of 
 
 know 
 
iThe  Epijile  Dedicatory. 
 
 knowing  other  things,  I  might  firft  try: 
 whether  i  knew  my  ielfc.  LcaftI  fhould  j 
 juftly  incurre  the  Cenfure,  which  that! 
 *  fowre  Philofopher  paft  upon  Gramma-  \  &»&*" e^d 
 nans.  That  they  were  oetter  acquainted  | 
 with  the  evils  of  Vlyfes  then  with  their  \ 
 owne.  This  hafty  refblution  having  pro- 1 
 ducedfb  untimely  an  iflue,  It  hapned  by 
 fprne  accident  to  be  like  Mofes  in  his  In- 
 fancy expoled  to  the  Seas.  Where  I  made 
 no  other  account*  but  that  its  own  weak- 
 nefle  would  there  have  revenged  my  for* 
 mer  boldnefle^nd  betrai'dit  unto  perill- 
 ing. But  as  he  thcn>fb  this  now3  hath  had 
 the  marvellous  felicity  to  light  on  the 
 view,  and  fall  under  thecompafsion  of  a 
 very.  Gracious  PrincelTe.  For  fb  farre 
 hath  your  HighnefTe  vouchfafed  ( having 
 hapned  on  the  fight  of  thisTra&ate)  to 
 cxprefTe  fauour  thereunto  i  as  not  onely 
 to  fpend  hourcs  in  it,  and  require  a  Tran- 
 fcript  of  it,  but  further  to  recommend  it 
 by  your  Gracious  judgement  vnto  pub- 
 like view.  In  which  particular  I  was  not 
 to  advice  with  mine  owne  Opinion, 
 
 being 
 
— M— —  I       ■  III         — »- — — ^— ^ — — — — — ^—^—— ^— ^«» t 
 
 T&*  j5}pi/2/?  Dedicatory, 
 
 "Wl*  •  • — ■  ■ ' ' — 
 
 being  to  expreffe  my  humblcft  acknow- 
 ledgements your  Highneffe. 
 
 This  oncly  Petition  I  (hall  accompany 
 it  withall  unto  your  Highneffe  fcete,  That 
 fince  it  is  a  Bloffome  which  put  forth  fo 
 much  too  (bone,  It  may  therefore  obtain 
 the  Gracious  Influence  of  your  Highneffe 
 favour,  to  protect  it  from  that  fevcrity  I 
 abroad  which  it  otherwise  juftly  fcarcth. 
 God  Almighty  make  your  Highneffe  as 
 great  a  Mir r our  of  his  continuall  Mer- 
 cies ,  as  he  hath  both  of  his  Graces  and  of 
 Learning. 
 
 Tour  Highneffe 
 mfi  Humble  Seryam, 
 
 Edward  R*ynoldes. 
 
APREFACE  TO  THE 
 
 Reader. 
 
 ^  Aving  beene  moved  to  give  way 
 unto  the  Publication  fifthisPhy^ 
 lofiphicall  Miscellany  f  he  Fruit 
 
 p)  of  my  yong  er  Studies,  I  conceive 
 nnetdfuito  prevent  one  obvi- 
 tut  prejudice  under  which  [may 
 labour.  For  it  may  haply  fee  me 
 undecent  in  me  3  having  ad- 
 vinturedtopublifbfomefew,  though  weake  Difcourfes 
 in  Arguments  Divine ,  that  ifhould  now  fitjfer  the 
 Blojfomes  of  my  youth  to  looke  abroad  and runne  the 
 hazard  of PubltkcCcn fur  e.  Whereunto  when  /  jhall 
 have  given  a  foort  anjwer,  I  Jhafl  reft  fomething  the 
 more  confident  of  a  Candid conftruffion. 
 
 And  here  I  might fir ft  a/fedge  the  honour  which  God 
 himfelfe  hath  beene  pleafedto  give,  Vmo  Infer iour, 
 auditor  all  knowledge.  In  the  fir  ft  Creation  when 
 he  gave  unto  man  the  Dominion  over  other  Creatures 
 for  his  ufe  Joe  gave  him  likewife  the  contemplation, and 
 knowledge  of  them^f or  his  Makers  Glory ,  and  his  owne 
 Delight.  (For  God  brought  them  unto  him  to 
 give  them  Names.)  And  as  the  Holy  Scriptures, are 
 aU  over  full  of  the  Myfteries  of  Gods  wifdomejn  Natu- 
 
 (*)  rdl 
 
A  Preface  to  the  Reader, 
 
 P/j/.lo4,I47. 
 
 bLibjt€*p.6. 
 
 rail  Things  Jo  are  there  fome  fpeciall  Pajfoges  thereof 
 written  a  as  it  were  purpofely  on  that  Argument.  And 
 wefindethat  Mofcs  and  Solomon  have  therein  Te. 
 flimony given  unto  them ,  not  onely  of  their  Divine , 
 but  oft  heir  Humaneyandnaturall  Knowledge  likemfe. 
 And  ifweloohe  into  the  ^indent  Christian  Chur- 
 ches^ or  into  thefe  of  later  times ,  wee  fhali  fnde  that 
 very  many  Eccle  fi  aft  ic  all  per fons  have  not  deny  ed unto 
 thc.worldjheirPhilofophicall&Peeticalllaborsjithcr 
 whole  and  alone  jr  mtxedi  and  directed  to  Thiologica/l 
 Ends^as  we  findeinthe  writings  of  Clemens  Alex- 
 andrinus,TertullianjEufebiusC3»farienfi$3<y4/w/ 
 Auftins  Beokes,  DcCmtateDci^andothers^Yc- 
 nerableBede,  Ifidore  Hifpalenfis3  Synefius  Si- 
 donius  Apollinaris,Honorius  Auguftodunenfis, 
 &c.  /»^Hexamcrons  of  Saint  Bafil,  Nyffen, 
 Ambrofe,  andtheBookesof thofe  who  have  written 
 more  direffly  upon  fome  parts  of  the  Argument  of  this 
 prcfentTreatife,  as  Gregory  Ny (Ten,  La&antius, 
 NemcfiiiSj  Procopius3Gazauis,  Damafcen,  and 
 others.  And in  later  times ,be fides  theSchoolmen^and 
 thofe  vaft  labours  of  many  of  that  fide  Jn  Dialec7ica/l> 
 P  hyfuall^and  <JMetaphyficatl  writings  :  we  might  in- 
 fiance  in  very  many  of  the  Reformed  Churches  abroad^ 
 fome  of  who fe  yonger labours  have  feene  the  Light  \  as 
 alfoin  the  0  rat  or y, Logic  alitor  all yHiftcric  all^Mat  he  > 
 maticall^MfceHaniom  writings  of  many  learned  Du 
 vines  of  our  owne  Churchy  under  the  Protection  of 
 which  p-reat  Examples  ifoallufe  the  4 po logic  which 
 Quinulianh  diclateth  unto  me,  Vel  Error  hone- 
 ftus  eft  Magnos  Duces  fequentibus.  That  it  is  no 
 uncomely,  but  apardonablt  Err out y  which  hath  great 
 
 Exam* 
 
A  Preface  to  the  Reader. 
 
 Examples  to  cxcufe  it.   In  which  reffecl  I  fnde  my 
 felfe  chief  ely  fob jeB  to  this  Infelicity  %  that  I  am  con 
 firainedto follow fuch  Examples taf  little  children  doe 
 their  Fathers ,  Non  acquis  paffibus,  at  a  very  great 
 Diftancc. 
 
 Andtruely,  when  I  againe^  confider  the  Excellent 
 c  Vfe  andfobordination^  of  humane  learning  unto  lear- 
 ning Divine  ( It  being  hardly pofible^  without  it  3  to 
 under  ft  and (undry  paffages  of  hoi)  Scripture  ^depen  ding 
 upon  the propriety  of  Words  andldiomes  3  or  upon  the 
 cufl$mestRites^Proverbes%  Formes \  Vfagcs.Lawes>Of 
 fcesy  Antiquities  of  the  Affyrian,  Perfiany  Grecke^  and 
 Romane  Monarchies^  might  bejhewedin  fundry  par- 
 ticulars^ and  were  a  labour  mofi  worthy  theindnftry  of 
 feme  able  and  learned  pen  :  )  when  I  confider  that  the 
 tffoiles  of  Egypt  were  by  Godallowedto  enrich  Ifrael, 
 and*  the  (f  gyles  of  the  Gentiles  refervedby  David, for 
 the  building  of the  Temple:  That  a*>  Gentile  by  legal! 
 Purification  and  Marriage^  might  become  an  Ifraelite^ 
 That  the  cCrowneefRabbsihw**  put  upon  the  head 
 9fDavidyandthe  *  Sword  of  Golhb  ufedto  (lay  him- 
 felfe:  That  the  a  Gold  and  Myrrh,  and  Frankwccnfe 
 of  the  Wife  men  of  the  Eajl,  was  offered  unto  Chrtft: 
 when  Jfinde  the  *>  Apoftle  convincing  the  lewes}out  of 
 their  Law, and  the  Phtlo fop  hers  out  of  their  Maximes. 
 And  that  c  every  gift \4$  well  as  every  Creature  of  God 
 isgood^  and  may  befanfiifedfor  the  ufe  and  delight  of 
 Man^  I  then  conclude  with  my  felfcyThat  this  MoraU 
 and  PhilofophicaU  Glaffe  of  the  humane  Soul  may  be  of 
 fomefervice  even  tunto  the  Tabernacle^  the^  Looking 
 glaffes  of  the  ifwlitijh  women  were  unto  the  Altar, 
 
 4iS«iM7.ai«ail«M.ii.b^4f.i8.4.i7#»3.kX9l  cI^M7«i7/»,4.4.dEx,$8.8 
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 A  I. 
 
 Tert  ul.de  pr*- 
 
 fcrijn.c,7*4* 
 Jdololat*c.lQ* 
 (,ontr^  Marc* 
 
 A  Preface  to  the  Reader, 
 
 Nor  can  I  but  a  little  wonder  at  the  melancholly 
 fancy  of "Saim cHierom,  who  conceiving  himfelfe  in  a 
 vifton  beaten  by  an  Angel  for  being  a  Ciceronian^  did 
 for  ever  after  promife  to  abjure. the  Reading  of  feeular 
 Authors.  Though  I  finde  d  himfelfe  both  )*fiifyi*g 
 the  Excellent  ufe  of  that  kind  of  Lear  mng^and  acknow- 
 ledging that  conceited  vifion  of  his  t  a  have  beene  but  a 
 Dreame. 
 
 It  is  true  indeed  that  in  regard  of  the  bewitching 
 danger  from  humane  learning,  and  the. too  great  apt- 
 neffeinthe  minds of *  men  to  furfeit  and  be  intemperate^ 
 in  the  ufe  of  it ;  Some  oft  he  Ancients  have  fometimes 
 interdttJcdthe  Reading  a  offuch  Authors  unto  Chri- 
 flian  men ;  But  this  callctb  upon  us  for  watchfulnejfe, 
 inourjludies,  not  for  negligence,  for  the  Apoftlc  will 
 tell  us .  That  to  the  pure  all  things  are  pure.  And  even 
 of  har  me  full  things  when  they  arepreparedt  and  their 
 malignancy  by.  Art  corrected,  doth  the  skilfull  Phyji. 
 tian  make  an  excellent  ufe.  if  then  we  be  careful!  to 
 Moder attend  Regulate  our  Affections  Jo  take  heed  of 
 the  pride  and  inflation  of  feeular  learning ,  not  to 
 admire  Philofophy  ,  to  the  prejudice  of  Evangel/call 
 knowledge^  if  without  the  revealed  light  of  the  Go- 
 ffel>  falvation  might  be  found,  in  the  way  of  Paga- 
 nifme  •  ifwefuffer  not  thefe  leane  Kine  to  devour e  the 
 fat  ones ,  nor  the  River  Jordan  to  be  loflin  the  dead 
 Sea  •  /  meant  Viet)  to  befwallowedup  of  prophane  Stu- 
 dies\and the  knowledge  of  the  Scriptures  (  whickalone 
 would  make  any  man  converfant  in  all  other  kinde  of 
 Learning  with  much  greater  Felicity )  dndfucceffe  : ) 
 to  be  under-  valued,  and  not  rather,  the  more  admired, 
 as  a  Rich  lewell  compared  with  Claffe.  In  this  cafe, 
 
 and 
 
A  Preface  to  the  Reader, 
 
 and  with  fuch  care  as  this  f  here  is  no  doubt 3  butfecular 
 Studies  prepared and  corrected  from  Pride  and  Pro- 
 fhaneneffejnay  be  to  the  Church \as  the  Gibeonites  were 
 to  the  Congregation  of  Israel  for  Hewers  of  Wood,  and 
 Drawers  of  Water  f  other  wife  we  may  fay  of  them  as 
 Cato  Major  to  his  fonne,  of  the  Grecian  Arts  and 
 Learning.  bQuandocunque  ifta  Gens fuas literas 
 dabit,omnia  Conumpec. 
 
 Nor  have  1  upon  thefe  Confederations  onely  adven- 
 tured on  the  publication  of  this  Tract, but  becaufe  with* 
 all  fin  the  reviewing  of  it,  I  fund  very  many  Touches 
 upon  Theological  Arguments,  andfome  Ttffagefwho* 
 ly  of  that  Nature,  fea^a/l the  CMateri all  parts  of  the 
 Treatife  doe  Jo  neartly  concerne  theknowledge  of  our 
 filves,  and  the  Direction  of  our  lives,  as  that  they 
 maybe  allefleemed  Borderers  upon  that  Profepon. 
 
 In  the  perufing  andfajbhning  of  it  for  the  Prejfe,  I 
 have  found  that  true  in  writing,which  I  had  formerly 
 foundtrue  in  Buildings  That  it  is  almojl  as'chargeable 
 to  repaire.andfet  right  an  Old  houfe>as  to  Erect  a  New 
 one.  For  l  was  willing  in  the  mofl  material!  parts  of 
 itjfo  to  lop  off  Luxuriances  of  Style ^and to fupply  the 
 Defects  offjMatter^  as  that  with  Candid,  favourable, 
 and  ingenuous  Judgement  sjt  might  receive fome  tole- 
 rable acceptation .     In  hope  whereof  I  rejly 
 
 Thine  in  all  Chriftian  fervice, 
 Edward  Reynolds. 
 
 Perlegi 
 
 b  •?#»»/.  29. 
 
 Xila»dri  in 
 
 VUl&nb. 
 
 Cat8»em*§.i$* 
 
~  i  «r    ~  ■ 
 
 ^Perlegi  T'raBatum  bunc ,  cui  *titulus 
 (  ATreatife  of  the  Paflions  and  Fa- 
 culties of  the  Soule,&c.)  in  quo  nihil 
 reperio  orthodox* jidei,  aut  bonis  wfl- 
 ribus  adverjum,  quo  minus  cum/urn- 
 ma  Militate  imprimatur. 
 
 Tho.Wykcs.%<P. 
 
 €pifc.Lottd.QapeU.domefi. 
 
»j$2$ 
 
 A  Summary  of  the  feverall  Chap- 
 ters contained  in  this  Booke. 
 
 Chap,  i./^\F  the  dependence  of  the  Soul  in  her 
 
 ^S     operations  uponthe  body.      Pag.i. 
 
 Chap,  2 .  In  what  cafes  the  dependance  of  the  Soul  on 
 the  tody  ,1s  Uffened  by  faith,  cuftome,  education,  oc- 
 capon.  p. 8. 
 
 Chap,  3.  Of "the  Memory ,  and fome  few  caufes  of  the 
 makncffe  thereof.  p.  1 3 . 
 
 Chap,^..  Of  the  Fancy, it's  offices to  the will and rea. 
 finyvo/ubility  ofthoughts^tlions,  err  our  s^  levity 
 fxcdneffe*  p.  18. 
 
 Chap-  5 .  OfPafionsjheir  Nature }anddiJiributiony 
 
 of  the  motions  ofnaturall  creatures  ^  guided  by  a 
 
 knowledge  without  them  \  and  of  ration  all  creatures 
 
 guided  by  a  knowledge  within  them:  of  Papons 
 
 mentallfenfitivc^andrationall.  p.  3 1 . 
 
 Chap.  6.  Of  humane  Papons  in  generally  their  ufey 
 naturalljnorallfiviU:  their  Subordination  unto  jr 
 rebellion  againfi  right  reafon.  p.4 1 . 
 
 Chap.  7.  Of  the  exercife  of  Pafion:  of  Stoicall 
 ijipathy  ;  of  permanency  jlef eel  jxceffe  ^  with  the 
 Cure  thereof  p.4$. 
 
 Chap. 8.  Ofthe  (feels  of  Papons,  how  they  Jhar fen  < 
 vertue :  ofvitiom  concupifcence,  of  their  blinding^ 
 diverting.  d/Jlr acltng^  and  precipitating  of  Reafon, 
 and  oft  heir  dtfempering  the  body ,  p .  5  7 . 
 
 Chap. p. 
 
1  he  1  able. 
 
 Chap.?.  Of  the  affeclion  of  Love  ff  love  naturally 
 ofgenerall  Communion^  f  uove  rationall^the  objecl 
 and  general!  caufe  thereof  p.  74. 
 
 Chap  10.  Of  the  rule  of  true  Love:  the  Love  of 
 God  and  our  pelves  :  fimilnude  to  tbefejhe  caufe  of 
 Love  in  other  things :  of  Love  of Concupi fence  : 
 how love  begetteth  Love:  and how  pre fence  with, 
 and  ab fence  from  the  objecl^doth  upon  different  re~ 
 ffecls  excrcife  andencreafe  Love,  p.  8 1'. 
 
 Chap.  1 1.  Of  the  eff eels  of  Love,  union  to  the  Ob 
 ject^flay  and  immoralionofthemindeuponit^  refi 
 init.zealfjflrengih^andtendemeffe  towards  it,  con- 
 defcentjon  unto  it ,  liquefaction  and  languifhing 
 font.  *  p?8. 
 
 C  hap.  1 2 .  Of  the  Pafiio*  of r  hatred,  the  fundamental! 
 caufe  or  object  thereof  tvill:  How  farre  forth  evils 
 wtHedby  Godjnay  be  declined  by  men3  if  Gods  fe- 
 cret  and  revealed  will.  p.  1 1 1  * 
 
 Chap,  r  3 .  Of  the  other  \caufes  offfatred.fecret  An- 
 tipathy ,  Difficulty  of  procuring  a  Good  commanded, 
 injury  fafe  fears  }difparity  of  Defires^a fixed  jealous 
 fancy.  P-H?.. 
 
 Chap.  1 4.  Oft  he  Quality  and  Quantity  of  Hatred, 
 and  how  in  either  reflects  it  is  to  be  regulated. 
 
 p.131. 
 Chap.  1 5 .  Ofthe  good  and  evill  Effetts  of  Hatred, 
 C*Hteloufm(fc  andWifedomc  to  prof  t  by  that  wee 
 haU^  with  Confidence^  Victory,  Reformation.  Ha- 
 tred, in gtner all  againfi  the  whole  kindc ^  cunning 
 difimuUtionfrudty  funning  over  toperfons  Inno- 
 cent^violating  Religion.  Envyy  Re]oycing  at  eviR. 
 Crooked fufffition  ^contempt  ^contumely .       p.  1 3  7. 
 
 Chap. 
 
TheTabI 
 
 e. 
 
 Chap. 1 6,  OftheafftciionofDe^re^whatit  is.  TM 
 fever 'all kindes  of  tt^natura/l/ationa/l^irttuall^  in- 
 temperate .unnatur  all  morbid  Befires.  The  Object 
 ofthem.good.ple^fant^aspcpble^abfent^ithermi 
 whole  ^  or  in  degrees  of  perfection  t  or  continuance 
 the  moflgener  all  inter  nail  caufe  vacuity  ^indigence 
 other  caufes/dmir ation.gr  eatneffe  ofminde^  curio - 
 fity.  p.i^i. 
 
 Chap. 1 7.  OfothercaufesofBefire^  Infirmity ,  Te- 
 merity^ Mutability  of Mmde,  Knowledge,  Repen- 
 tance, Hopey  of  the  effects  of  it  in  gener all  labour, 
 languor.  In  Jpecialijf  rational!  Befires  t  bounty , 
 griefe,  weanneffe^  indignation  againfl  that  which 
 mthfiands  it.  Ofvitiom  Deftres  Reception  Jngr  a- 
 tijtude^  envie,grecdineffe ,  bafenejfe  of  Resolution. 
 
 p.177. 
 Chap.iS.  Rules  touching  our  Befires.  Befires  of 
 lower  Objecls ,muft  not  be  either  Haflys  or  unboun- 
 ded fuch  are  unnaturallfurbidjinfruitfulljimhank- 
 full.  B  e fires  of  heavenly  objects  fix ed>  permanent, 
 induflriouty  connexion  of  vertues,  fluggijh  de fires. 
 
 p.ipo. 
 
 Chap,  19,  Of  the  affcttionofjoy  or  delight,  the  five- 
 
 rail  objects  thereof  corporally  morally  intellec7uall} 
 
 Divine.  ?-l97* 
 
 Chap.20.  Ofthecaufesofloy.  The  union  of  the  Ob. 
 
 jecJ  to  the  F  acuity  Jy  Contemplation^  Hope^  Fruiti* 
 
 onjbanges  by  accident  a  cauje  of  Delight,  p. 2  o  3 . 
 
 Chap.21.  of  other  caufes  of  Delight >  Fnexpetfed* 
 
 neffe  of  a  good,  Jlrexg  thofB  efire.    Imagination, 
 
 Imitation.    Fitncffe  and  accommodation.  Of  the 
 
 effects  of  this  Fa f ion  :  Reparation  of  Nature^  Di. 
 
 b  latation. 
 
The  Table. 
 
 tat  ion.  Thirjlin  noble  Objecls^  faticty  in  bafer. 
 Whetting  oflnduftry.  A  ttmorow  unbelief e,^.  2  1 1 
 Chap. 22.  Of tht  affection  of  farrow  the  objcft  of  it, 
 evi!lfcnfitiveyintellecluall,asprtfent  in  ttfelfejr  to 
 themindefy  memory %or  fit  (pit  ion,  particular  caufes^ 
 effects  of  it^Feare  fare, Experience,  Erudition,  Ir~ 
 r eolation pefy air e%  Execration,  Dijlempersofbo. 
 
 <*h  R.22I. 
 
 Chap,  2  3 .  of  the  affection  of  Hope  9  the  Object  efity 
 Good,FutureyPoftble,Difficult.  Of  Regular  and 
 inordinate  Dejpaire.  p. 2  33 . 
 
 Ch*p.24.0fthc  caufes  of  Hope, Want  ^andlYeakneffe 
 together ,    Experience  and  Knowledge.  In  what 
 fenfe  Ignorance  ma)  befiid to Jlrengthen5and know- 
 ledge to  weaken  Hope :  Examples  quicken  more  then 
 Precept^provifton  of  aides  :  the  uncertainty  of  out- 
 ward meanes  to  eftablifh  Hope^goodneffe  of  Nature, 
 F aith,  and  Credulity  >wife  Confidence.         p.  2  40 . 
 Chap.  2  5  .Of  the  effects  of  Hope  «  Stability  ofminde-. 
 marines,  art ftng  not  out  ofweaknes,butout  of  want, 
 Contention }andforthputting  oft  he  Minde  patience 
 under  the  w  ant  ^  Defiance,  and  Difficulty  of  Good 
 de  ft  red 3  waiting  upon  aiht  expelled.         p ,  2  5  4 . 
 C  hap.  2  6.  Oft  he  affeftion  ofBoldneJfe,what  it  is,  the 
 caufes  of  it,  flrong  Defires,  Jlrong  Hopes,  Aydes, 
 Supplies  yRealf  or  in  Opinion.    Dejpaire  and  extre- 
 mities^ experience,  ignorance,  Religion,  immunity 
 from  danger,  Dexterity  of  Wit,  Strength  of  Love, 
 Pride  or  Greatnefft  ofMinde  and  ^Abilities.  The 
 effects  ofit:Executienof  things  advifed 5  Temeri 
 ty,&c  p.  2  5  8. 
 
 Chap.  27.  Of  the  Papon  of  Fear  e  :  the  caufes  of  it, 
 
 Impo 
 
The  1  able. 
 
 Impotency.Obnox  ioufneffe^Suddenneffe  fleer  enefjc ;  j 
 T^ewncffe^Confcievce \lgnorance  ofanevi/l.p,2j^' ' 
 
 Chap.28.   Of  the  effects  of  F care,  Suction  ,  Cm 
 cumffeciion,  Superflition,  betraying  the  fuccottrs  0 
 Reafon^Feare  generative^  reflecting  inward  rvcake 
 ning  the  F  acuities  of  the  mindejbafc  SuJ}itiony  wife 
 Caution,,  p.  2 10. 
 
 Chap.  19,  Of  that  particular  affection  of  Feare 
 which  is  called  fliame  ,  what  it  is \  Whom  we  thus 
 feare.  T  he  ground  of  it, ev  ill  of  Turpitude,  Inju. 
 flicejntemperanct^  Sordidneffe^  Softneffe,  Pufilla- 
 nimity  flattery,  Vainglory ,  Misfortune^ gnoranace 
 PragmaticalneffefDeformity^  Greatneffe  of  Mtnde^ 
 unworthy  Corr  tendencies  >  ejrc.  Shame ,  vitiom> 
 andvertuous.  p.  3  o  o . 
 
 Cbap.30.  Of  the  affection  of \yinger^  thedijltncti. 
 ens  of )t,The  fundamental!  caufe  thereof  contempt. 
 Three  kindes  of  Contempt  s  difejlimation  dtfap 
 point  ment  ^Calumny,  p.  3 1 3 , 
 
 Cbap.3 1.  Of  other  caufes  of  dinger \  firfl  in  regard 
 ef  him  that  fuffers  wrong  :  Excellency,  weakneffc) 
 firwg  de fires, fufyition^  next  in  regard  of  him  who 
 dot  hit •••  Bafeneffe,  Impudence,  Neerenejfe,  Free- 
 dcmeoffreech,  Contenuen^biltty  ,  the  effects  of 
 Anger  ,the  immutati  on  of  the  Body,  Imp  u  I  ft  an  "of 
 Reafon^Fxptdittcn  ^Precipitance.  Rules  f»r  the  mo- 
 derating oft  u  Papon.  p.  3  2  2 . 
 
 Chap.32,  Oftheorigindl  of  the  ReafonabU  SzuU 
 
 .  whither  it  be  immediately  created  and  infufed ,  or 
 
 derived  by  feminall  Traduction  from  the  Parents. 
 
 Oft  he  derivation  oferiginallfinne.  p-  3  9  \ , 
 
 Chap.  33.  Of  the  Image  of  God  in  the  Reasonable 
 
 Soule 
 
The  Table, 
 
 Soukinregard  of 'it's  fimphaty^  andjfiirituality. 
 
 p. 400. 
 
 Chap.  34.  Of '  the  Souks  Immortality  proved  by  h's 
 [implicit*)  jndcpendance^  agreement .  Of  Nations  in 
 acknowledging  a  God  And  duties  due  to  him}  dignity 
 above  other  creatures ,  pow^r  of  under  ft  andwg 
 things  immortally  unfatisfdblenejfe  by  objects  mor- 
 tally freeneffefom  allcaups  of  corruption,    p. 40  7. 
 
 Chap,  3  j.  Of  the  honour  of  humane  bodies  by  crea- 
 tion J?y  refurreciionjf  the  endowments  of  glorified 
 bodies.  p.  4  20. 
 
 Chap.  ^6.  Ofthat  part  of  Gods  image  in  theSouk^ 
 which  anfwereth  to  his  Potvery  Wifedome,  Know. 
 lcdgeyHoline/fe.Ofmans  dominion  over  other  Crea- 
 tures\  Ofhu  love  to  Knowledge,  what  remainders 
 we  rttaine  of  original!  Iujlice .  p.420. 
 
 Chap.37.  Of  the  Faculty  of  under  {landing,  it%s ope- 
 ration outwardupon  the  object.  Inward  upon  the 
 will.  Of  Knowledge  %wh  at  it  U.  The  natur all  de fire 
 and  love  of  it.  Apprehenfion^  ludgement^  PLettntu 
 en  requifite  unto  right  Knowledge \  Several!  hndes 
 of  Knowledge.  The  originall  Knowledge  given 
 unto  man  in  his  Creation.  The  benefits  of  Know* 
 ledgcjf  IgmrAnctmtur  all  {voluntary  JPoenalff  Cu- 
 riofity^j nOpinionyt he  caufes  ofit>  D  proportion  be- 
 tweene  the  Object  and  the  f 'acuity ,  and  an  acute 
 verfatiloufnejfe  of  conceits ,  the  benefits  of  modefl 
 Hefitancy.  p.  444, 
 
 Cbap.38.  Of  Err  ours  :  the  causes  thereof  The  a- 
 bufes  of  Principles  fal/ifying  them  \cr  transferring 
 the  truth  of  them  out  of  their  owne  bounds.  Affe- 
 ctations offing  ularity^and  novel!  courfes .  Credulity 
 
 and 
 
The  Table. 
 
 andtbraldome  of  \udgemcnt  unto  others. How  Anti- 
 quity is  to  be  honoured \  Affection  to  particular  ob- 
 jects corrupteth  judgement.  Curio fity  infearching 
 thingsfecret.  P'4^3 
 
 Chap,  3  9 .  The  actions  oft  he  underjlandingjnventi- 
 tionJVit  Judgement :  of  Invention,  Difirufl,  Pre- 
 judicejmmaiurity  ;  Of  Tradition  by  fyeccb^  Wri- 
 ting; Of  the  Dignities  and  Corruption  of  Jj?ecch. 
 
 p.500. 
 
 Chap. 40 .  Of  the  Actions  of  the  under/landing  upon 
 the  Will  .with  reject  to  the  End  and  Meant s.  The 
 power  of  the  under fiandmg  over  the  Will,  not  Com- 
 -  mandingjbut  directing  the  objects  of  the  Wtllto  be 
 good  and  convenient.  Corrupt  WiS  lookes  oneJj  at 
 Good  prefent.  Two  A  els  of  the  Fnderjlanding, 
 Knowledge  and  Confiderathn.  It  muji  alfo  bepof 
 fible,  and  with  reflect  to  hafpinejfe  Immortall.  Ig- 
 norance and  Weakneffe  in  the  Vnder (landing,  in 
 proposing  the  right  means  to  the  lafi  End.   p ,  5 1 7. 
 
 Chap.4 1 .  Of  the  Cofifcienee  •  it's  Offices  ofDircEti. 
 on^ Conviction,  Comfort yWatchfulneffe^  Memory >, 
 Impartiality .  OfConfciences  Ignorant }Superjliti- 
 ou6%$Ucping,TrightfutlyTcmpeftuow.        p.  5  3 1. 
 
 Chap.  42.  Of  the  Will:  it's  appetite:  with  the 
 proper  and  chief e  Objects  therofGod %o f Super fliti- 
 on  and  Idolatry.  Of  it's  Liberty  in  the  Electing  of 
 tMeanes  to  an  Enaf*  Of  it's  Dominion  Coacttve 
 andperfwafive.  Of Fate ,  x^dfirolog).  Satanic  all 
 Suggefiions.  Of  the  manner  of  the  W  Us  Opera- 
 atiWi  CWotivcsto  it.  K^icts  of  it.  The  Cenclu* 
 fton.  p,557, 
 
 b3 
 
K&wgf>w&*m*mei®!*ri& 
 
 A  TREATISE 
 
 of  the  Paflions  and  Faculties 
 of  the  S  o  u  l  e  of 
 
 M  A  N. 
 
 CHAP.  L 
 
 Of  the  dependance  of  the  Soule^in 
 her  operations  upon  theTSody. 
 
 T  hath  been  a  juft  Complaint  of 
 Learned  Men ,  that  ufually  wee 
 are  more  curious  in  our  inquiries 
 after  things  New  than  excellent; 
 and  that  the  very  neerenefle  of 
 worthy  Objefte ,  hath  at  once 
 made  them  both  defpifed  and  unknowne.  Thus 
 like  Children,  with  an  idle  diligence,and  fruit- 
 leffe  Curiofitie,wee  turne  over  this  great  Booke 
 of  Nature ,  without  perufing  thofe  ordinarie 
 
 B  Cha- 
 
 FoLi. 
 
 tic.  it  Div, 
 
 Ub>2. 
 Plin.M.2. 
 
Cic.  de  Ndt. 
 
 Sew.qu.  Ndt. 
 tib.7.c.i. 
 
 Send*  Btnefi 
 
 A  Treatife  ofthe'Pafions 
 
 Chara&ers,wherein  is  expreft  the  greateft  power 
 of  the  Worker,  and  excellencie  of  the  Worke . 
 fixing  our  Admiration  oncly  on  thofe  Pi&ures 
 and  unufuall  Novelties,  which  though  for  their 
 rarencfle  they  are  more  ftrangc,  yet  for  their  na 
 tureare  lefle  worthy.  Every  Cornet  or  burning 
 Meteor  ftrikes  more  wonder  into  the  beholder, 
 than  thofe  glorious  Lampes  of  Nature,  with 
 their  admirable  Motions  and  Order,  in  which 
 the  Heathen  have  acknowledged  a  Divineneffe. 
 Let  a  Child  be  borne  but  with  fix  fingers,or  have 
 a  part  more  than  ufuall ,  wee  rather  wonder  at 
 One  fupcrfluonsjthan  at  All  natural!.  Solved  a- 
 torem  nifi  cam  deficit  non  habety  nemo  obfervAt  Lh- 
 nam  'nifi  labor  ant  em ,  adeo  naturale  efl  magis  nova, 
 qukm  magna  mirari :  None  looketh  with  wonder 
 on  the  Sunne,  but  in  an  Eclipfe ;  no  eye  gazeth 
 on  the  Moone,but  in  her  Travell :  fo  naturall  it 
 is  with  men ,  to  admire  rather  things  New  than 
 Common,  Whereas  indeed  things  are  fit  for 
 ftudie  and  obfervationathough  never  fo  common, 
 in  regard  of  the  perfe&ion  of  their  nature,  and 
 ufefulnefle  of  their  knowledge.  In  which  re- 
 fpe&,the  plaine  Counfell  of  the  Oracle  was  one 
 of  the  wifeft  which  was  ever  given  to  man,  To 
 ftudie  and  to  know  himfelfe  •  becaufe,  by  reafon 
 of  his  owne  neereneffe  tohimfelfe;hee  is  ufually 
 of  himfelfe  mod  unkoowneandnegleSed.  And 
 yet  if  weeconfider,  how  in  him  it  hath  pleafed 
 God  to  ftampe  a  more  notable  Chara&erof  his 
 owne  Image,  and  tomakehim,amongftall  his 
 Workes5one  of  the  raoft  perfe#  Models  of  crea- 
 ted 
 
 -— • 
 
and  Faculties  of  the  Soule. 
 
 ted  cxcellencie,  wee  cannot  but  acknowledge 
 him  to  be  one,though  of  the  leaft,  yet  of  the  fit- 
 teft  Volumes,  in  this  great  varietie  of  Nature  to 
 be  acquainted  withalf.  Intending  therefore,  ac- 
 cording to  my  weakenefle ,  to  take  fome  view  of 
 the  infide,  and  more  noble  Chara&ers  of  this 
 Booke,  it  will  not  be  needfull  for  me  to  gaze  up- 
 on the  Cover,  to  infift  on  the  materials  or  fenfi- 
 tiv* conditions  of  the  humane  nature,  or  to 
 commend  him  in  his  Anatomie^  though  even  in 
 that  refpe  *  the  Pfalmift  tells  us,that  he  is  feare- 
 fully  and  wonderfully  made :  for  wee  commonly 
 fee,  that  as  mod  kind  of  Plants  or  Trees  exceed 
 us  in  vegetation  anSfertilitie  5  fo, many  forts  of 
 beafts  have  a  greater  a&ivitie  and  cxquifitenefle 
 in  their  fenfes  than  wee.  And  the  reafon  hereof 
 is,  becaufe  Nature  aiming  at  a  fuperiourand 
 more  excellent  end,  is  in  thofe  lower  faculties 
 leflfe  intent  and  elaborate.  It  fhall  fuffice  there- 
 fore, onely  to  lay  a  ground-worke  in  theft  lower 
 faculties,  forthe  better  notice  of  mans  greater 
 pcrfe&ionSjWhich  have  ever  fome  connexion  and 
 dependance  on  them.  For  whereas  the  principall 
 ads  of  maris  Soule  are  cither  of  Reafon  and 
 Difcouife,  proceeding  from  his  Vnderftanding  • 
 or  of  A&ion  and  Moralitie,  from  his  Will; 
 both  thefe ,  in  the  prefent  condition  of  mans 
 eftare,  have  their  dependance  on  the  Organs  and 
 faculties  of  the  Body,  which  in  the  one  precede, 
 in  the  other  follow  :  To  the  one,they  are  as  Por- 
 ters, to  let  in  and  convey;  to  the  other  as  Mef- 
 fengers,  to  performe  and  execute :  To  the  one, 
 
 B  2  the 
 
 Se»fy46, 
 
Sollxus  deque- 
 dam  re/en 
 quod  accept o 
 vulnerein  ec- 
 dpi  tie  ad  tan- 
 tarn  devcnit 
 ignorant  iam 
 ut  nefciretfe 
 babrife  »** 
 men. 
 
 Honotius  Au» 
 gufiodunenf, 
 de  Phihfoph. 
 Mundi,libt4. 
 f.24. 
 
 Sen.  de  Clem, 
 lib,  I.  cap,  4. 
 
 Xenotfjrip. 
 (ib.S.  &  Artfi. 
 Petit,  fib.  $% 
 /.i  2. 
 
 A  T*reatije  of  the  T^afiions 
 
 the  whole  Body  is  as  an  Eye,  through  which 
 it  feeth  •  to  the  other  a  Hand,  by  which  it 
 worketh. 
 
 Concerning  the  miniftrie  therefore  of  the 
 Body  unto  the  Soule,  wee  fhall  thus  refolve; 
 That  the  Reafonable  part  of  Man,  in  that  con. 
 dition  of  fubfiftence  which  now  it  hath.depends 
 in  all  its  ordinarieand  naturall  operations,  upon 
 the  happie  or  difordered  temperature  of  thofe 
 vitall  Qualities,  outofwhofe  apt  and  regular 
 commixion  the  good  eftate  of  the  Body  is  fra- 
 med and  compofed.  For  though  thefe  Minifte- 
 riall  parts  have  not  any  over-ruling,yet  they  have 
 adifturbing  power,  to  hurt  and  hinder  the  ope- 
 rations of  the  Soule:  Whence  wee  finde,  that 
 fundry  difeafes  of  the  Body  doe  oftentimes  wea- 
 ken, yea,fomctimes  quite  extirpate  the  deepeft 
 impreflion  and  moft  fixed  habits  of  the  minde. 
 For,  as  wherefoever  there  is  a  locomotive  facul- 
 tie,  though  there  be  the  principall  caufe  of  all 
 motion  and  a&ivitie;  yet  if  the  fubordinate  in- 
 ftruments,  the  bones  and  finewes  bedif-jointed, 
 ifhrunke,  or  any  other  wayes  indifpofed  for  the 
 exercife  of  that  power,  there  can  be  no  a&uall 
 motion .  Or  as  in  the  Body  Politique,tbe  Prince 
 (whom  Seneca  calleth  the  Soule  of  the  Com- 
 mon.wealtb)  receivetb  either  true  or  falfe  intel- 
 ligence from  abroad,  according  as  isthe  fidelitie 
 or  negligence  of  thofe  inftruments,whom  Xtm* 
 fh$n  tearmeth  the  Eyes  and  Eares  of  Kings :  In 
 like  manner ,  the  Soule  of  man  being  not  an  ab- 
 folute  independant  worker,  but  receiving  all  her 
 
 objc<fts 
 
and  Faculties  of  the  Soule. 
 
 objects  by  conveyance  from  thefe  bodily  inftru- 
 ments,  which  Cicero  calleth  the  Meffcngersto 
 the  Soule,  if  they  out  of  any  indifpofition  fliall 
 be  weakened3the  Soule  muft  continue  like  a  Raf* 
 Tabula,  without  any  acquired  or  introduced  ha- 
 bits. The  Soule  hath  not  immediately  from  it 
 felfe  that  ftrange  weakenefle,which  is  obferved 
 in  many  men ,  but  onely  as  it  is  difabled  by 
 Earthie  and  fluggifh  Organs  •  which  being  out 
 of  order,are  more  burthenfome  than  ferviceable 
 thereunto. 
 
 There  are  obfervable  in  the  Soules  of  men, 
 confidered  in  themfelves,  and  in  reference  one 
 to  another,  two  defe&s  •  an  imperfe&ion,  and 
 an  inequalitie  of  operation :  the  former  of  thefe 
 I  doe  not  fo  afcribe  to  that  bodily  weakenefle, 
 whereby  the  Soule  is  any  way  oppreft,  as  if  I 
 conceived  no  internall  darknefTe  in  the  faculties 
 themfelves ;  fince  the  fall  of  man  working  in 
 him  a  generall  corruption,  did  amongft  the  reft 
 infatuate  the  Mind,  and  as'it  were  fmotherthe 
 Soule  with  ignorance  5  fo  that  the  outward  in. 
 eptitude  of  bodily  inftruments,  is  onely  a  fur- 
 therance and  improvement  of  that  Native  im- 
 perfe&ion.But  for  the  inequalitie  and  difference 
 of  mens  underftandings  in  their  feverall  opera- 
 tions, notwithftanding  it  bequeftioned  in  the 
 Schooles,  Whether  the  Soules  of  men  have  not 
 originally,  in  their  Nature,  degrees  of  perfe&ion 
 and  weakenefle,  whence  thefe  feverall  degrees  of 
 operation  may  proceed*  yet  neverthelefle  that 
 being  granted,  I  fuppofe,  that  principally  it  pro- 
 B  3  ceeds 
 
>AM.  Tokt. 
 
 A  T*reati/e  of  the  'Papons 
 
 ceeds  from  the  varietie,  tempers,  and  difpofiti- 
 ons  in  the  inftrumentall  faculties  of  the  Body  5 
 by  the  hclpe  whereof,  the  Soule  in  this  eftate 
 worketh  :  for  I  cannot  perceive  it  poffible,  that 
 there  fhould  have  beene ,  if  man  had  continued 
 in  his  Innocencie?  (wherein  our  Bodies  fhould 
 have  had  an  cxaft  conftitution,  free  from  thofe 
 diftempers  to  which  now  by  finne  they  are  lya 
 ble)  fuch  remarkable  differences  betweene  mens 
 apprehcnfions,as  wee  now  fee  there  are :  for  there 
 fhould  have  beene  in  all  men  a  great  facilitie  to 
 apprehend  the  my  fteries  of  Nature,  and  to  ac- 
 quire knowledge  (as  wee  fee  in  Adam)  which 
 now  wee  finde  in  a  large  raeafure  granted  to 
 forae ,  and  to  others  quite  denyed.  And  yet  in 
 that  perfeft  eftate  (according  to  the  opinion  of 
 thofc  who  now  maintaine  it)  there  would  have 
 beene  foundafubftantialland  internall  inequa- 
 litie  amongft  the  Soulcs  of  men :  and  therefore 
 principally  this  varietie  comes  from  the  fundry 
 conftitutions  of  mens  bodies  ;  in  fomc,  yeel- 
 ding  enablement,  forquicknefle  of  Apprehenfi- 
 on  ;  in  others,  preffing  downe  and  intangling 
 the  Vnderftanding  •  in  fome ,  difpofing  the 
 Minde  unto  one  objeft  ;  in  fome,  unto  ano- 
 ther; according  as  the  impetus  and  force  of  their 
 naturall  affc&ions  carrieth  them.  And  there- 
 fore^//?^ in  his  Folitiqucs  afcribeth  the  in- 
 equalitie  which  hee  obferves  betweene  the  An- 
 tique and  European  Wits ,  unto  the  feverall  Cli- 
 mates and  temperature  of  the  Regions  in  which 
 they  lived. according  whereuntOjthe  Complexi- 
 
 ons 
 
and  Faculties  of  the  Soule. 
 
 ons  and  Conftitutions  of  their  Bodies  onely 
 could  be  alter'd.  thcSoulebdnginitfelfe,  ac- 
 cording to  the  fame  Philofopher,  impartible 
 from  any  corporeall  Agent.   And  to  the  fame 
 purpofeagainc  he  faith.  That  if  an  old  man  had 
 a  young  mans  eye,  his  fight  would  be  as  (harpe 
 and  as  diftinft  as  a  young  mans  is  •  implying  the 
 diverfitie  of  Perception  to  be  grounded  onely 
 on  the  diverfitie  of  bodily  inftruments,by  which 
 it  is  excrcifed.  And  therefore  he  elfewhere  ob- 
 ferves  (  I  {hall  not  trouble  my  felfa  to  examine 
 upon  what  ground)  that  men  of  foft  and  tender 
 skins  have  greateft  quickneffe  of  wit  5  and  on 
 the  comrade,  Duri  Carne^  inepi  mente :  thereby 
 intimating,  that  there  is  no  more  fignificant  and 
 lively  exprefli  on  of  a  vigorous  or  EeavieSouIe, 
 than  a  happie  or  ill-ordered  Body5  wherein  wee 
 may  fundry  times  reade  the  abilities  of  the 
 Minde,and  the  inclinations  of  the  Will  :  So 
 then  it  is  manifeft,  that  this  weakenefTe  of  ap. 
 prehenfion  in  the  Soules  of  men,doth  not  come 
 from  any  immediate  and  proper  darknefTe  be- 
 longing unto  them  •   but  onely  from  the  co- 
 exiftence  which  they  have  with  a  Body  ill. 
 difpofed  for  affiftance  and  information.    For 
 hee  who  is  carried  in  a  Coach  (as  the  Body 
 is  vehiculum  anim&)  though  he  be  of  himfelfe 
 more  nimble  and  a£tive,muft  yet  receive  fuch 
 motion  as  that  affoords ;  and  Water,  which  is 
 conveyed  through  Pipes  and  Aquedu&s,though 
 its  motion  by  it  felfe  would  have  beene  other- 
 wife,  muft  yet  then  be  limitted  by  the  pofture 
 
 and 
 
 Ari(t.de  Anh 
 
 7>e  Animt9 
 
8 
 
 A  ^Treatife  of  the^P anions 
 
 and  proportion  of  the  Veflels  through  which 
 itpafleth. 
 
 CHAR  II. 
 
 Inwhat  Cafes  the  dependance  of  the 
 Soule  on  the  IZodj,  is  leffened  by 
 Faithy  Cuftome,  Education,  Oc^ 
 
 cafion. 
 
 Vt  yet  this  dependance  on  the 
 Body  is  not  fo  neceffarie  and  im- 
 mutable, but  that  it  may  admit 
 of  variation,  and  the  Soule  be  in 
 fome  cafes  vindicated  from  the 
 imprefllonoftheBody:  And  this  firft,in  extra, 
 ordinarie;  and  next,  in  more  common  aftions. 
 In  anions  extraordinarie, as  thofe  pious  and  re- 
 ligious operations  of  the  Soule  ,  AfTent,  Faith, 
 Invocation,and  many  others^  wherein  the  Soule 
 is  carried  beyond  the  Sphere  of  Senfe,and  tranf- 
 ported  unto  more  ray  fed  operations :  For  to  be- 
 leeveand  know,  that  there  are  layd  up  for  pious 
 and  holy  endeavours  thofe  joyes  which  eye  hath  not 
 feene.noreare  heard^  and  to  have  fome  glimpfes 
 andfore-taftcof  them,which  Saint  PWcalleth 
 the  Earneft^and  firft fruits  of  the  Spirit  •  What  is 
 this/but  to  leave  fenfe  behind  us,  and  toout-  run 
 
 our 
 
 . 
 
and  Faculties  of  the  Souk. 
 
 our  bodies  ?  And  therefore  it  is  that  Evangelical 
 c^/?m>*  were  not  at  the  firft  urged  by  difputes 
 of  Secular  learning,  but  were  facredly  infufed, 
 not  perfwading  by  &e(hly  mfedomef  but  by  a  fpi- 
 rituall  and  heavenly  call  drawing  to  the  belicfe  of 
 them,  Evangelical!  truths  doe  as  much  tranf 
 cend  the  Natnrall Reafon  jl$  jpiritua/lgoodnejfe  doth 
 the  Natural!  will  of  Wizn.  That  one  Nature  fhould 
 be  in  three  Perfens^nd  two  Matures  in  One  Perfen  : 
 That  the  Invisible  God  fhould  be  manifejled  in  the 
 JiefhyZQd  a  fure  Virgin  bring  forth  bfonne.  Thefe 
 arc  My fteries  above  the  reach  of  humane,  yea, 
 even  of  a  Angelieall  difquifion.  b  Sarah  laughed 
 when  Abraham  beleeved,  and  c  Reafon  expe&ed 
 that  the  Apoftles  fhould  have  fallen  downe  dead, 
 when  faith  fhookc  the  Viper  into  the  fire. 
 
 There  is  a  great  difference  betweene  the  man- 
 ner of  yeelding our  Aflent  unto  naturaH  and  f** 
 fernaturaU  verities.  The  principles  of  the  one  are 
 **&r*ff*d>*n&  futable  to  the  native  Seedes,  and 
 originall  notions  of  Reafon  Naturall.  But  the 
 principles  of  the  other  are  Revealed^  and  without 
 fuch  Revelation  could  never  have  beene  fifted 
 out  of  our  Implanted  light,  or  by  any  humane 
 difquifition  beene  difcovered.  For  the  Gojpel be- 
 inga  fupernaturaUScience^  the  principles  thereof 
 muft  needes  tranfeend  the  reach  of  Natur 'aB facul- 
 tiesjtill  raifed  and  enabled  by  Divine  Grace.  And 
 then  indeed  Reafon  is  an  excellent  Inflrumeni  to 
 *[e  thofe  principles  e {faith\xato  our  further  pro- 
 ficiency in  facred  Knowledge ,  which,  without 
 Divine  Revelation  propofing  the  objtff,  and 
 
 C  Divine 
 
 lCar.i.^,6, 
 
 'I* 
 
 Heb.w. 
 
 tors  (hivUim 
 to  9«x,atoa  <siP}$ 
 ii  &*'  \»{&  T«tf 
 
 Xey»»  mieitbttl 
 
 JtftiruMdrt* 
 Epaf.fidei. 
 
 Vti  Greg.Njf- 
 
 %.in  Can  tic. 
 tt  Si%t*Stnutf, 
 Bibliotb.  tib.6. 
 Axntts\6U 
 
 Vbi  ad  profit** 
 AilattmSa.- 
 cr  amen  tor  urn 
 ptrventum  (ft, 
 omnu  Plata* 
 nlcoYum  Call- 
 gavit  fnbtill- 
 tasCyprian.de 
 jpir.fia  vid. 
 ttiam  Aug*  ft* 
 EncbericUc,^. 
 
IO 
 
 Greg.ll*,*. 
 
 0  AW$, 
 
 Enfeb.de  pre* 
 
 parat.Evattg, 
 
 //^.l.f.1.3. 
 
 Tbeodtret. 
 
 Serm.uTbera- 
 
 pent. 
 
 i.Cor.1.7. 
 
 y/  Treatifi  of  the  Tafiions 
 
 a  Aduln.iio 
 
 &ii+qtt.\7f. 
 flr/.i.4. 
 b  Ethic  lib.  %i 
 /•.!.#• /.i  Of. 9, 
 
 c  rfc^**** 
 
 H«ri^.  ffKik 
 Exercetq.  fre- 
 quent teUu- 
 rm  at  que  lift' 
 imperataruis 
 Vir£xl. 
 d  Max'tn. 
 Tyrlus  differ i. 
 
 12. 
 
 ,  e  Eufek.  de 
 IpraptEvang. 
 
 \L6.i9* 
 \TbeodarerJcr, 
 U.Ctc.Tufcul. 
 \quj.4  in  fintvt 
 \&Ldcfata. 
 
 Divine  Gr<«?  difpofing  the  Faculty  it  could  never 
 have  either  knowneorufed. 
 
 And  from  hence  I  fuppofe  did  arife  that  ufu- 
 all  calumnie  of  the  Philofophers  againft  the 
 Chriftians ,  that  they  taught  their  followers  no- 
 thing but  an  illiterate  and  naked  Beliefe .Though 
 indeed,the  Revelation  of  Divine  Myfteries,  and 
 the  Grace  of  God  being  prefuppofed ,  there  is  no 
 fuch  higth  of  rationall  Evidence  and  Demon- 
 ftration  in  all  the  writings  of  Philofophers  as 
 in  the  Gofpel. 
 
 But  to  returne.this  freedome  from  bodijy  Re- 
 ftraint,have  according  to  the  Schoolemcn,  thofe 
 Raptures  and  Ecftafies,  which  raife  and  ravifli  the 
 Soule  with  the  fwcetnefle  of  extraordinary  con- 
 templations, wherein  a  man  is  as  it  were  carried 
 outofbimftlfe^  and  tranfportcd  a  Extra  cwnatura- 
 lem  Apfrchenftonem,  beyond  the  ufuall  bounds  of 
 fenfc  and  common  Apprehcnfion. 
 
 Now  for  the  Exemption  of  the  more  ordinary 
 Anions  of  the  Soule  from  the  Predominancy 
 ofthe.BodyM  is  chiefly  wrought  by  thefe  three 
 meanes.  Education£uJ!omeAto&  Occafton.  For  the 
 Rule  of  b  AriflolU  though  in  Agents  purely  Na- 
 turall  it  hold  true,  yet  in  Voluntary  Agents  it  is 
 not  conftant,  that  things  which  proceed  frrm 
 Nature  are  unalterable  by  Cnjlome.  For  we  may 
 ufuallyobfcrvethat  theCulturcoftheMindeas 
 of  the  c  Earth  doth  deliver  it  from  thebarren- 
 nefTe  of  it's  owne  Nature. 
 
 And  therefore  when  dzofyrus  the  Phyfiogno- 
 mift  did  a  conje&ure  of  the  difpofition  of 
 
 Socrates 
 
I        and  Faculties  of  the  Soule. 
 
 Socrates  contrary  to  chat  which  men  beleeved  of 
 him,  and  thereupon  wat  derided  as  an  ignorant 
 pretender,  Socrates  himfelfe  did  acquit  the  man 
 from  that  Imputation ,  confeffing  that  he  had 
 rightly  judged  of  his  naturall  inclinations, 
 which  onely  the  ftudy  of  Philofophy  had  alter'd 
 and  over  ruled. 
 
 Thus  as  Hard  Bones  being  ftecped  in  vinegar 
 and  afties  (  as  a  Plutarch  notes)  doe  lofe  their 
 Nature,  and  grow  fofoft,tbat they  maybe  cut 
 with  a  thred ;  So  &  the  tougheft,  and  moft  un- 
 bended Natures  by  early  and  prudent  difcipline 
 may  be  much  Redified,though  ftill  indeed, like 
 Simples  of  a  ftrong  and  predominant  rellifh  in  a 
 compounded  Medicine,  they  will  give  a  tin  dure 
 to  all  other  fuper-induced  qualities. 
 
 Socrates  himfelfe,  notwithftanding  the  great 
 m$fterie  which  heprofefledto  have  gotten  over 
 the  vicious  propen  Rons  of  his  Nature,  could  not 
 yetalwayes  be  fo  faith  full  to  his  morall  princi- 
 ples, as  not  to  relapfe,  and  betray  the  loofe- 
 neffeofhis  difpofition.  And  that  not  onely  in 
 Anger  and  Paffions  charged  upon  him  by  his 
 beft  friends  iAriftoxcnut and  Porphyria .  But  al- 
 fo  in  unnaturall obfeenities,  the  uiuall  finne  (  as 
 thed  Apoftle  notes,  and  as  a/Vatar^confefTetb); 
 even  of  their  great  Philofophers,  Whence  that 
 of  the  Poet, 
 
 Now  for  Occafiort  that  alters  the  naturall  In. 
 dotation  of  the  JT///and  Affetiiom.  For  fo  we  fee 
 that  the  Bias  of  mens  Dcfires  are  often  turnedj 
 by  reafon  of  fome  fudden  emergent  Occurrences, 
 C  2  contrary 
 
 II 
 
 a  PlutJ.au  vi- 
 [tiofitas  (Lift- 
 lien aim  juf- 
 ficUt. 
 
 DtmQQTiUA. 
 
 pud  Tbiodtret. 
 Serm.4.Tberai 
 pent. 
 
 yiuitfmorJ)*  tat 
 
 tpt9g.UertJ.7. 
 
 Eurip.Hccub, 
 
 del/*  l.i. a  2 
 c  CyriU.Altx. 
 contY'Jutixn. 
 
 Tbeoderzt. 
 Scrm.ii.de 
 virtue  A&i* 
 
 2U 
 
 a  Tlutarcb. 
 
 l4Ur  Socra- 
 titssnmlfwn 
 f&fa  Cintdoi. 
 luvcnat. 
 Lego  par  urn 
 f intend  a  At- 
 tic* Socratcm 
 co  r uptown 
 AdulcfccKti- 
 ttm  preNuncU* 
 tamTtrtttl. 
 dpaltiget.t.* 
 
u    I       A 'Tredtife  of the^P a/lions 
 
 Vntfaltu  vic- 
 rarcf*i*ttt* 
 
 x  Sam^Jjfl 
 
 J*tin* 
 
 contrary  to  the  Handing  temper  and  complexion 
 of  the  Body.  Thuswereade  (bmetimes  of  men 
 in  Warre,  who  notwithftanding  of  the  mfelves 
 timorous  and  fluggifh  ,  yet  being  deprived  of 
 poffibilitie  of  flight,  and  hope  of  mercy  if  they 
 fhould  be  conquered,  have  ftrangely  gained  by 
 their  defpaircs  and  gotten  great  and  profperous 
 Vi&oricsbya  forctf  aud  unnaturall  Fortitude. 
 An  example  whereof  we  have  in  the  Philiftimcs, 
 who  being  forely  terrified  with  the  Arke  of  the 
 Lord  in  the  Campeof  Ifrael,  refolved  thereupon 
 to  quit  themfelves  like  men  &  fight.  Nor  could 
 the  band  of  Scythian  flares,  who,endevoured 
 to  (hake  off  their  fervile  condition,  be  re- 
 moved from  that  infolence,  till  the 
 fight  of  Rods  and  Staves  and  o- 
 ther  inftruraents  of  Fcare, 
 had  driven  them  back 
 into  their  nature 
 
 againe. 
 
and  Faculties  of  the  Soule. 
 
 CHAP.   III. 
 
 Of  the  Memorie^andfomefevp  caufes 
 of  the  Veeakgneffe  thereof 
 
 Ovv  for  tbefe  ijiward  Scnfes,  which  are 
 commonly  accounted  three 3  (though 
 extending  themfelves  unto  fundry  o- 
 perations  of  differing  qualities)  I  take 
 the  two  later,  to  wit,  Memorie,  and  Fancie,  or 
 Imagination,  to  have  a  more  excellent  degree  of 
 perfe&ion  in  man  ;  as  being  indeed  the  princi- 
 pall  Store-houfesandTreafuries  of  the  operati- 
 ons of  the  Soule.  Where;by  Memorie,!  under- 
 ftandnot  the  faculcie,as  it  is  common  to  beads 
 with  men,  and  importeth  nothing  but  the  fimple 
 retention,  and  confervation  of  fome  Jpecie^  for- 
 merly treafur'd  up  by  the  conveyance  of  the 
 outward  fenfe  :  but  as  it  is  Confors  &  co-operatrix 
 Rationisy  as  Hugo  fpeakes ,  a  joynt-worker  in  the 
 operarlont  of  Reafon  -,   which  the  Latines  call 
 Reminifcentia,  or  Recordation  including  fome  ads 
 of  the  Vnderftanding  :  Which  is  a  reviewing, 
 or  (as  wee  fpeake)  a  calling  to  minde  of  former 
 obje&s,  bydifconrfejOr  Taticnall  fetching  for 
 them  •  which  is  made  by  Arifiotle  to  be  the  re- 
 mote ground  of  all  Arts  :  For  (faith  bee)  Me- 
 ruorie  is  the  Ground  of  Experience,  and  Expe- 
 rience the  Mother  of  Art :  The  dignitie  hereof 
 in  man,  is  feene,  both  by  perfecting  the  Vnder- 
 Cj ftancUng. 
 
 Lib*  de  ffiirit. 
 
 &  anima* 
 
 MnapbAib.i, 
 
Sen.  Contra, 
 l.h.  i.  m  Pre- 
 mium- 
 
 PUi.Ub^. 
 
 c.24. 
 
 QulntilMbAh 
 
 Polk.  Ep.Lr. 
 ad  Fie,  Mi- 
 
 A  T'reatife  of  theQP anions 
 
 ftanding,  in  matter  of  Learning  and  Difcourfe, 
 (wherein  fome  men  have  attained  unto  almoft  a 
 miracu?oiisfdicine;  as  Seneca  the  elder  confef 
 feth  of  himfclfe,  who  could  immediately  recite 
 two  thoufand  words  ,  in  the  fame  order  as  they 
 had  beene  fpoken  hefore  to  him  •  and  Cyrw^  of 
 whom  Zenophon  teftifieth,  that  hec  could  falute 
 all  the  Souldiers  in  his  Armie  by  their  Names . 
 and  Ctoithridates,  who  being  King  over  twentie 
 two  Countreyes.did  fpeake  fo  many  Languages 
 without  an  Interpreter  ^  and  Pelitian  in  his  Epi. 
 files  telleth  of  Fabim  Frfinusl  a  Child  but  of  a 
 eleven  yeeres  of  age,  in  whom  there  was  fo  rare 
 a  mixture  of  Invention  and  Memorie,  that  hee 
 could  unto  five  or  fix  fcvcrall  perfons,at  the  fame- 
 time,  didate  the  matter  and  words  of  fo  manv 
 feverall  Epiftles,  fome  ferious,  fome  jocular,  all 
 of  different  arguments ,  returning  after  every 
 fhort  period,  from  the  laft  to  the  firft,  and  fo  in 
 order-  and  in  the  conclufion,  every  Epifile 
 fhould  be  foclofe3proper,and  coherent  within  i 
 felfe,as  if  it  alone  had  beene  intended  :)  Asalfo 
 by  affording  fpeciall  afliftancc  forthedireftiori 
 and  difcreet  managing  of  ouraftions,  confor- 
 ming  them  either  unto  Precepts  and  Rules  in 
 Moralitie,  or  unto  Principles  of  Wifdomeand 
 publike  Prudence,  gathered  from  Hifloricall 
 obfervations  •  while  the  Mindc3by  the  hclpeof 
 Memorie,  beingas  it  were  converfant  with  Ages 
 paft,andfurniflied  with  Examples  foranv  fervice 
 and  imployment,  doth  by  mature  application, 
 weighing  particulars,  comparing  times,circum- 
 
 ftancesj 
 
and  Faculties  of  the  Souk. 
 
 fiances,  and  paflages  of  affaires  together,  enable 
 itfelfe  with  the  more  hope  and  refolution,  to 
 pa(Te  fucceflefully  through  any  enterprife  or  dif- 
 ficulties for  qui  credit  $er at ,hee  that  beleeveth, 
 and  is  acquainted  with  the  happie  ifllie  of  other 
 mens  refolutionSjWill  with  the  leffeanxietie  or 
 difcouragement  goe  on  in  his  owne. 
 
 The  principall  Corruptions  which  I  conceive 
 of  the  Memoric,  are  firft,  too  much  flightnefTe 
 and  fhallownefle  of  obfervation ;  when  out  of 
 an  impatiencie  of  flaying  long,  or  making  any 
 profound  enquirie  into  one  objeft,  and  out  of  a 
 gluttonous  curiofitie  to  feed  on  many,  the  gree* 
 dinefle  of  the  appetite  weakeneth  the  digeftion, 
 (for  fo  fomehave called  the  Memorie,the Belly 
 of  theSoule)  and  an  eagerneflTe  totakein^makes 
 uncarefull  to  retaine.  And  this  is  the  reafon, 
 why  many  men  wander  over  all  Arts  and  Scien- 
 ees,without  gaining  reall  improvement,  or  foli- 
 ditie  in  any  :  They  make  not  anyTolemne  lour- 
 ney  to  a  particular  Coaft,and  Head  of  Learning, 
 but  view  all  as  it  were  in  Tranfitu^  having  no 
 fooner  begun  to  fettle  on  one,  but  they  are  in 
 hade  to  vifit  another.  But  fuch  men  as  thefe 
 (except  endowed  with  an  incredible  and  ufuall 
 felicitieof  difpatch)  are  no  more  able  to  finde 
 the  ufe,  or  fearch  the  bottome  of  any  Learning, 
 than  he  who  rides  Poaft,  is  to  make  a  defcripti- 
 onand  Map  of  his  loiuneyes  :  who,  though  by 
 much  imploymentjhe  may  toyleand  fweat  more 
 in  travelling  from  place  to  place  •  yet  is  hee  farre 
 lefTe  able  to  difcover  the  nature  of  the  Coun- 
 _____  treyes, 
 
 •15 
 
\6 
 
 Mf.l.C.12. 
 
 DeBeneflib.i 
 
 A  T^reatife  of  the  ^Papons 
 
 treyes ,  temperature  of  the  Aire,  Chara&er  of 
 the  people,  Commodities  of  the  Earth,tban  he, 
 who  though  not  fo  violent  in  the  motion ,  is )  et 
 more  conftant  in  his  abode  :  and  though  his 
 hafte  be  lefleeager^yethis  obfervations  are  more 
 ferious.  Omnti feftwatlo  cceca  eft,  faith  Seneca  ± 
 Precipitancie  and  unftablencffe,  as  well  in  the 
 motions  of  the  Wit  as  of  the  Body ,  dazcleth 
 and  difableththe  eyes  :  And  it  is  true  in  the 
 Minde3  as  in  the  Stomack  •  too  quick  digeftion 
 doth  alwayes  more  diflemper  than  nourifh ,  and 
 breedeth  nothing  but  Crudities  in  Learning; 
 Nor  can  I  call  that  fo  much  Studie,  as  agitation 
 and  reftlefhefleof  the  Mindc- which  is  asimpa 
 tient  of  true  fetled  labour,  as  it  is  of  quiet. 
 Now,  the  reafon  why  fuch  a  temper  of  Minde  as 
 this,is  corruptive  to  the  Memorie,is  firft,becaufc 
 Memorie  is  alwayes  joyned  with  fomc  meafure 
 of  Love;  and  wee  moft  of  all  remember  that, 
 which  wee  moft  refpedl :  Omnia,  qu<e  cur  ant  memi- 
 nerunt^  There  where  the  Treafure  is,  the  Mindc 
 will  be  alfo;  There  therefore,  where  our  Love  is 
 moft  conftant,  our  Memories  will  be  moft  faith- 
 full.  So,  that  fudden  vanifhing,  and  broken  de- 
 fires*  which  like  the  appetite  of  fick  men,  are  for 
 the  time  vioIent,butgive  prefer  tly  over  $  as  they 
 argue  an  eager  Love  for  the  prefent,  of  what  wee 
 purfae,  and  by  confequencc,  a  fafiidium  and  dif- 
 efteemeof  that  which  wee  foone  for  fake:  fo  doe 
 they  neceflarily  inferre  weskenc  ffe  on  the  Me- 
 morie, by  how  much  they  make  our  hopes  the 
 ftronger.  For,  as  Seneca  fpeakes,  Cadaca  memoria 
 ______  fntura 
 
—  ■-   ■ n"  ^^_^ — ^^^ — 
 
 and  Faculties  of  the  Soule*  1 7 
 
 futura  iminentium  •  Men  ftrongly  bent  upon 
 things  future  ,  have  buc  weake  memories  of 
 things  paft. 
 
 Secondly,  the  body  of  anyone  Homogeneall 
 Learning,  hath  this  excellent  propertie  in  it, 
 that  all  the  parts  of  it  doe  by  a  mutuall  fervice 
 relate  to,  and  communicate  ftrength  and  luftre 
 each  to  other :  To  that  be  w  ho  goes  through  with 
 any  Science,  doth  from  every  new  Branch  and 
 Conckifion  which  he  meets  with, receive  a  grea 
 cer  clearenetfe  and  more  ftrong  imprcflion  of  his 
 former  degrees  of  Knowledge.  Now  then,  that 
 mafl  who  out  of  impaticrcie  of  that  Reftraint, 
 cannot  endure  to  goe  through  an  Art,  to  fearch 
 "into  the  Root,  to  obferve  the  knittings  and  de- 
 pendencies of  the  parts  amongfli  themfelves,  to 
 fee  bywhatpaflfeges  Truth  is  derived  from  the 
 Principles,  to  this  or  to  other  Branches  .  mufl 
 needs  be  fo  much  the  more  forgetfull  of  what 
 he  knowes,  by  how  much  he  is  ignorant  of  thofe 
 other  parts  where  unto  it  referreth. 
 
 Other  caufes  there  are  of  weakeneffe  in  the 
 Memorie  •  as  namely,a  diflruft,and  from  thence 
 an  unexercife  of  it.  Whereupon  Plato  telleth  us, 
 that  the  ufe  of  Letters  ,  in  gathering  Adverfaria 
 and  Collections,  is  a  hinderance  to  the  Memo- 
 rie 5  becaufe  thofe  things  which  wee  have  depo- 
 sed ro  our  Desks,  wee  are  the  more  fecure  and 
 care!(  (Te  to  retaine  in  our  Minds.  And  on  the  o- 
 ther  Extreme,  a  too  great  Confidence  in  it,  and 
 thereupon  an  over-burthening  it  with  multitude 
 of  Notions ;  whereby  as  it  (beds  much  over,  fo 
 
 D  it 
 
 C,2, 
 
i8 
 
 A  Treatife  of  theTafiwns 
 
 it  is  withail  indifpofcd  for  the  rcadic  ofe  of  what 
 it  retaines ;  it  falling  out  in  a  huddle  and  tumul- 
 tuarie  heape  of  though  ts,as  in  any  other  throngs 
 that  we  can  never  fo  eafily  finde  out,  or  order  and 
 difpofe  what  we  defire  to  ufe,but  are  confounded 
 in  our  owne  ftore.  But  I  forbeare  to  infift  on 
 thefe,  becaufe  I  haflen  to  the  higher  and  more 
 noble  part  of  Man. 
 
 CHAP.   IV. 
 
 Of  the  Fancie  :  Its  offices  to  the 
 
 Will  and  %eafon  >  Volnbilitie  of 
 
 thoughts \Ffilions>  Errors ,Lef>i* 
 
 tie, Fixe  dneffe. 
 
 Ow  for  the  Imagination,  the  dignitie 
 thereof  confifts,  either  in  the  office, or 
 in  the  latitude  of  it :  Its  officers  to  be 
 afliftant  both  to  the  Vnderftanding 
 and  the  Will;  its  afliftance  to  the  Vnderftanding, 
 is  principally  in  matter  of  Invention,  readily  to 
 fupply  it  with  varietie  of  objerts  whereon  to 
 worke,  as  alfo  to  quicken  and  rayfe  the  Minde 
 with  a  kind  of  heat  and  rapterie  proportionable 
 i  in  the  inferior  part  of  the  Soule.to  that  which  in 
 the  ftipertor,  Philofophers  call  Extafie$  whereby 
 it  is  pofleffed  with  fetch  a  ftrong  delight  in  its 
 proper  objeft,  as  makes  the  motions  thereof  to- 
 wards 
 
II  Ml     llll  - 
 
 and  Faculties  of  the  Souk. 
 
 l9 
 
 wards  it,  to  be  reftlefle  and  impatient :  And  of 
 this,  is  that  of  the  Poet  ^ 
 
 Eft  Bern  in  nobh  agitante  ealefcimus  tyfi  i 
 
 By  Divine  Raptures  we  afpire, 
 And  are  inflated  with  noble  fire„ 
 
 The  office  of  the  Imagination  to  the  Will,  is 
 to  quicken,  allure,  and  fharpen  its  defire  towards 
 fome  convenient  objeft  :  for  it  often  commeth 
 to  paffe,  that'fome  plaufible  Fancie  doth  more 
 Drevaile  with  tender  Wills,  than  a  fevsre  and 
 Tullen  Argument,  and  hath  more  powerfull  infi- 
 nuations  toper/wade,  than  the  peremptorinefle 
 of  Reafon  hath  to  command.  And  the  reafon 
 hereof  is,  becaufe  libertie  being  naturall  unto 
 mans  Willy  that  courfe  muft  needs  moft  of  all 
 gaine  upon  it,which  doth  offer  leaft  force  unto 
 its  titerth  :  Which  is  done  rather  by  an  Argu- 
 ment of  delight,than  of  conftraintj  and  beftof 
 alI,whenarationall  and  convincing  Argument 
 is  fo  fweetned  and  tempered,  to  the  delight  of 
 the  hearer,  that  he  (hall  be  content  to  entertaine 
 Truth,  for  the  very  beautie  and  attire  of  it5  fo 
 that  you  (hall  not  know ,  whether  it  were  the 
 weight  of  the  Reafon  that  over-rul'd,  or  the  ele- 
 gancie  that  enticed  him.  A  man  can  be  well 
 pleafed,  to  looke  with  delight  on  the  pi  (Sure  of 
 his  enemie,when  it  is  drawne  with  a  skilfull  and 
 curious  hand.  And  therefore,in  that  great  worke 
 of  mens  cenverfion  unto  God,  he  is  faid  to  allure 
 _  D  2  '  tbem, 
 
 *V«W  h  mitt- 
 
 ArtQ.Vroblm.{ 
 §,30. 
 
20 
 
 2^.5.17. 
 t  *»/.$.  10,16. 
 
 Hig.2.7. 
 
 Epbef.$%. 
 iTim.i.it* 
 
 Luciett'l'ib.4* 
 Plut.de  tdn-M 
 
 sat.  lib  cm  urn. 
 
 A  Treatije  of  the  'Pafions 
 
 them,  and  to  Jpeake  comfortably  unto  them,  to  be- 
 feech^znd  to perftvade  them  •,  to  fet  forth  Chrift 
 to  the  Soulej  as  altogether  lovely  as  the  faircfl  of 
 ten  thousand \  as  the  defer  e  of  the  Nations ,  as  the 
 Riches  of  the  Worlds  that  men  might  be  inflamed 
 to  love  the  beautie  of  Holinefle.  That  which 
 rauft  per fwade  the  Will3muft  not  onely  have  a 
 truthybm  a  worthinejfe  in  it :  in  which  refped, 
 the  Principles  of  Knowledge  are  called  ctovjMfo 
 worthy  or  honourable  fpeeches :  and  the  Gofpel 
 is  not  onely  called  **>©■  ***©-,  a  true  faying  5  but 
 ily®*  af/©-,  a  worthy  faying;  and  in  that  refpeft, 
 fitted  for  acceptation.  It  is  true  of  the  Will. 
 which  Ts eneca  hath  obferved  of  Princes  5  Apua 
 Reges  ttiam  qu&  profunt  it  a  tamen  nt  delettent  jua. 
 dendafunt :  That  unto  them  even  things  profi- 
 table rauft  be  reprefented  with  the  face  rather 
 of  delight  than  of  neceffitie  •  even  as  Phyfi- 
 cians ,  when  they  minifter  a  very  wholcfome 
 Potion : 
 
 ■  Prius  ortspocula  circum 
 
 Contingunt  dulci  meliisflavoque  liquor  e : 
 
 That  they  their  Patients  may  both  pleafe  &cure. 
 With  mixed-fweecs  their  pallats  they  allure. 
 
 And  hence  is  that  obfervation,  that  the  firft 
 reformers  and  drawers  of  men  into  Civill  focie- 
 tiejand  the  pra&ife  of  Vertue,  wrought  upon  the 
 W'tU  by  the  rainiftrie  rather  of  the  Fame,  than 
 of  rigid  Reafon^  not  driving  them  thereunto  by 
 pun&uall  Arguments,  but  alluring  them  by  the 
 
 fweet- 
 
and  Faculties  of  the  Soule. 
 
 fweetncfle  of  Eloquence  •  not  prefitng  the  ne- 
 ceflide  of  Moralitie,  by  naked  inferences,  but 
 rather  fecrctly  inftilling  it  into  the  Will,  that  it 
 might  at  laft  findc  it  fclfe  reformed,  and  yet 
 hardly  perceive  how  it  came  to  be  fo.  And  this 
 was  done  by  thofe  Muficall,  Poetical!,  and  My- 
 thological! perfwafions  $  whereby  men  in  their 
 difcourfeSjdid  as  it  were  paint  Venues  and  Vi- 
 ces ;  giving  unto  fpiritual!  things  Bodies  and 
 Beauties,  fuch  as  might  -bed  affedt  the  Imagina- 
 tion: Yea,God  himfelfe  hath  beene  pleafed  to 
 honour  this  way  of  fetting  out  higher  Notions, 
 in  that  wee  finde  fome  roomein  the  holy  Scrip 
 tures  for  Mythologies .  as  that  of  theVine^the 
 Fig-tree,and  the  Bramble,  for  Riddles,  for  Para- 
 bles, Similitudes,  and  Poeticall  Numbers  and 
 Raptures,  whereby  heavenly  Do&rines  are  fha- 
 dowed  forth,  and  doe  tondifcend  unto  humane 
 frailties.  And  another  rcafon  hereof  is,  becaufe 
 the  defires  of  men  are  fixed  as  well  on  pleafant 
 as  on  profitable  objefts-  fothat  thofe  induce- 
 ments mufl  needs  have  mod  Authorise,  which 
 hav^  that  happie  mixture  of  utile  &  dulce  toge- 
 ther ;  not  onely  preflTng  necefmie  upon  the  Vn- 
 dcrftanding,but  pointing  as  it  were  and  deciphe- 
 ring delight  to  the  Fancie.  And  this  reafon  Sid- 
 liger  gives  in  his  Inquiric,how  falfe  Things,fueh 
 as  Plat&  his  Eliz'mmyHomers  Fi&ions,  Orphan  his 
 Mufick,  fhould  delight  wife  men:  Proptereaquod 
 cxHperant  vulgares  Unites  veritati*,  faith  hee.;  be- 
 caufe  they  are  not  exafted  to  the  rigor  and  ftri<ft. 
 nefle  of  Reafon,nor  grounded  on  the  feveritie  of 
 
 D3  Truth, 
 
 Zl 
 
 Iudg.l  8.14.x 
 Ho/.  1 2. 10, 
 
 h 
 
 307.11. 
 
11 
 
 A  Treatife  of  the  'Pafions 
 
 Truth,  but  are  (as  I  may  fofpcake)  the  Creati 
 on  of  the  Fancic ,  having  a  kind  of  delightful! 
 libertie  in  them,wherewith  they  refrefh  and  doe 
 is  it  were  open  and  unbind  the  Tboughts,which 
 otberwifcjby  acontinuall  prcflure  inexafterand 
 more  maflie  reafonings,  would  cafily  tyre  and 
 defpaire. 
 
 Concerning  the  Latitude  of  this  Facultie,  it 
 hath  therein  a  double  prerogative  above  others  5 
 oncjn  the  mukiplicitic  of  Operations.;  another, 
 in  the  framing  of  Obje&s.  To  the  former  of 
 thefe,  I  reduce  the  Thoughts  •  which,  by  reafon 
 of  their  quicknefle  and  volubilitie,  and  withall 
 their  continuall  interchanges  and  fucceffions,are 
 the  moft  numberleffe  operations  of  the  Soule  of 
 man :  where,  by  Thoughts ,  I  underftand  thofe 
 fpringings  and  glances  of  the  heart,  grounded 
 on  the  fudden  reprefentation  of  fundry  different 
 obje&s ;  for  when  the  Mind  begins  once  to  be 
 fixr,and  {landing,  I  call  that  rather  Meditation 
 than  Thought.  This  multiplicitie  of  Thoughts 
 is  grounded  ffrft  upon  the  abundance  of  their 
 Obje&s  ;  and  next,  upon  the  quicknefle  and 
 a£Hvitie  of  Apprehcnfi©n  •  that  is  the  matter, 
 this  the  forme  of  thofe  Thoughts  which  I  now 
 fpeake  of.  The  abundance  of  Obje&s  is  feene 
 in  this,  that  it  includes  all  the  varieties  ofjpccies 
 belonging  to  other  faculties  s  as  that  knowledge 
 which  the  Schooles  call  Pbilofophia  prima,  doth 
 within  its  owne  limits  draw  in,  in  fome  fort,  all 
 the  feverall  Ob  je&s  of  particular  Sciences. 
 There  are  Thoughts  belonging  unto  the  Will, 
 
 flying 
 
and  Faculties  of  the  Souk. 
 
 flying  and  purfuing  Thoughts*  Wi(hings,and 
 Loathings .  and  there  are  Thoughts  belonging 
 totheVnderftanding,  aflentifig  and  difleming 
 Thoughts  j  Beleefeanddif-opinion:  There  are 
 Thoughts  likewife  proceeding  from  Anger,firie 
 and  revengefull  Thoughts  5  from  Envie,knowing 
 and  repining  Thoughts  ;  from  Ioy,  fweet  and 
 refreshing  Thoughts;  from  Confcience,  com- 
 fortingand  affrigbtfull  Thoughts $  and  fo  in  all 
 other  faculties.  And  for  the  quicknefleof  Wot- 
 king,  the  motions  of  the  Thoughts  fhevr  it,  in 
 the  concurrence  of  thefe  two  thiDgs,fuddenncfle 
 of  journey ,  and  vaftnefTe  of  way  ;  while  like 
 Lightning  they  are  able  to  reach  from  one  end 
 of  Heaven  unto  another,  and  in  one  light  and 
 imperceptible  excurfion,  leave  almoft  no  part  of 
 the  Vniverfe  untravelled.   Now,  of  thefe  twa 
 grounds  of  multiplicitie  in  Thoughts,  the  for 
 mer,  namely,  the  abundance  of  Obje&s,  is  ab 
 extrinfeco,  and  difperfed  over  things,  (though 
 they  are  nor  otherwife  the  Obje&s  of  Thought, 
 than  as  the  Mind  refle&cth  on  the  Phantafmata 
 or  images  of  them  in  this  facultie)  but  the  latter, 
 which,  is  the  quicknefleof  Apprehenfion,though 
 it  may  feeme  to  be  the  raoft  peculiar  worke  of 
 Rea(bnt  yer  the  Imagination  hath  indeed  the 
 greateft  intereft  in  it  :  For,  though  the  A  &  of 
 Apprehending  be  the  proper  worke  of  the  Vn- 
 derftanding ;  yet  the  forme  and  qualitie  of  that 
 A  a  (which  properly  makes  it  a  Thought  in 
 that  ftrid  fenfe,wherein  here  I  take  it)  namely, 
 the  lightneffe,volubilitie,and  fuddenoefle  there- 
 of, 
 
 *J 
 
 Vid.A.GtU. 
 
 lib.  9.M. 
 *4ug.dcClv. 
 
H 
 
 -        ■  — 
 
 A  "Treatife  of  the^P anions 
 
 of,  proceeds  from  the  immediate  reftlefnclTe  of 
 the  Imagination  3  as  is  p!aine5by  the  continuall 
 varietieof  Dreamesand  other  Fancies,  wherein 
 the  Facultie  is  the  principall  worker.  The  next 
 thing,isthe  Latitudeof  Imagination,^  framing 
 of  Objedte,  wherein  it  hath  a  propertie  of  bold 
 nc  fie  beyond  other  faculties ;  For  Reafon,and  all 
 other  powers,  have  their  fixed  and  determined 
 limits  in  Nature ;  and  therefore  they  alwayes 
 frame  themfelves  to  the  truth  of  tbings,yeelding 
 afllnc  to  nothing  but  what  they  finde  :  But  the 
 Imagination  is  a  Facultie  bound  lclTeaand  impa- 
 tient  of  any  impofed  limits,  fave  thofe  which  it 
 felfemaketh.  And  hence  it  is,  that  in  matter  of 
 perfwafion  and  infinuationjPoetrie.MythoIogie, 
 and  Eloquence  (the  Arts  of  rational!  Fancic) 
 bave  ever  (as  was  obferv'd)  beenc  more  forcible 
 than  thofe  which  have  been  rigoroufly  grounded 
 on  Nature  and  Rcafon;  it  being  (as  Scdigcr  ob- 
 ferves)  the  naturall  infinitenefle  of  mans  Sou!e. 
 Afyernari  ccrtorttm  fimum  prAfcriptionem^to  dif 
 daine  any  bounds  and  confines  in  her  opera, 
 tions. 
 
 Now,thelibertie  of  the  Imagination  jn  this 
 particular,  is  three- fold  ;  Creation,  as  I  may  Co 
 fpeake,and  new  making  of  Objerts;  Compofi- 
 tion,  or  new  mixing  them  ;  and  Tranflation,or 
 new  placing  them  :  unto  fome  of  which  three, 
 will  be  reduced  all  Poeticall  Fi&ions,  fabulous 
 Tranfmutations,high  Metaphors,  andRherori- 
 call  Allegories ;  things  of  excellent  ufe,  and  or- 
 nament in  fpeecb. 
 
 Now, 
 
and  Faculties  of  the  Soule. 
 
 Now,  for  the  Corruptions  and  Difeafes  of 
 this  Facultie, T  conceive  the  principal!  to  be  Aa^Epili.iz, 
 thefe  three.  Error,  Lcvitie,  and  dull  fixednefle  :  *d*Ltbr'A 
 The  Error  of  the  Imagination  may  be  taken 
 both  a£tiveIy,andpafTiveIy;  theErrorwhich  it 
 produceth  ,  and  the  Error  which  it  fuffereth : 
 That. the  Fancie  isfruitfull  in  producing  Error3 
 is  as  manifeft,as  it  is  difficult  to  fhew  the  manner 
 ho.v  it  doth  it.  Hence,  thofe  ftrange  and  yet 
 ftrongdelufions,  whereby  the  Mind  of  melan- 
 choly men(in  whom  this  Facultie  hath  the  moft 
 Jeepe  and  piercing  operation  )  have  beene  per- 
 emptorily pofleffed:  Hence,thofevanifhingand 
 fhadowie  Affurance^HopeSjFeareSjIoyeSjVifi- 
 ons,which  the  Dreames  of  men  (the  immediate 
 ifluesof  this  Facultie)  doe  produce  :  Hence 
 thofe  gaftly  Apparitions  ,  dreadfull  Sounds, 
 btecke  Thoughts,  Tremblings,  and  Horrors, 
 which  the  firong  working  of  Imagination  doth 
 ■prcfent  unto,  or  produce  in  men ;  difquieted  ei- 
 ther with  the  uglintfle  of  their  Sinnes,  or  heavi- 
 neflcof  their  Natures,  making  them  to  feare, 
 where  no  feare  is :  which,  whether  it  be  done  by 
 affc&ingonely  the  Fancie,  or  by  the  impreflion 
 of  fuch  formes  and  fhapes  upon  the  Spirits, 
 which  goe  unto  the  outward  fenfes,as  may  there- 
 by a  fife  ft  them  with  the  fame  Images  (not  by  re- 
 ception from  without ,  but  by  impreflion  and 
 trinsfufion  from  within)  it  is  manifeft,notonely 
 by  various  relations,  but  by  continuall  experi- 
 ence, what  ftrong  and  ftrange  effe&s  thofe  di- 
 stempers have  produced. 
 
 E  Neither  I 
 
 *5 
 
i6 
 
 Ar'iH.  Trob. 
 Plix.lib.'j.C'ii, 
 
 Pence/  de  T*. 
 aaf.  C9pi&* 
 
 ■ 
 
 A  Treati/e  of  the  ^Paftwns 
 
 *4*g.inGen\ 
 
 yid.Gjfinium, 
 in  Ar*(t,  Etb. 
 lb  J.  c.$,  & 
 whn.de?**- 
 fiiZ.Dam.l.i. 
 
 FfanMirand. 
 >..delmag.  c*%» 
 Aug,  de  Civ. 
 
 de  dtvin*  D£» 
 
 Neither  art  wee  ro  conceive  this  impoflible 
 when  we  fee  a*  admirable  effe&s  in  another  kind 
 wrougli  y  the  fame  facnltiejandjasisprobable, 
 by  the  fan  *  mcanes ;  J  meane,the  impreffion  oi 
 likelineflt-  of  an  Infant  in  the  Wombe,  unto  the 
 Parenrs5or  fome  other,who  fhall  worke  a  ftronger 
 conceit  in  the  Fancie :  Or  if  this  be  not  afcribed 
 unto  the  working  of  this  power,  but  rather  to  a 
 fecret  reall  vertue  intrinfecall  unto  the  Seed  of 
 the  Parents  (as  many  doe  affirme)  yet  that  other 
 effect  of  damping  on  the  Body  the  Triages  and 
 Colours  of  fome  things,  which  had  made  any 
 ftrongand  violent  immutation  on  the  Fancie, 
 muft  needs  be  hereunto  afcribed  :  As  wee  fee 
 commeth  often  to  pafle,  in  the  longing  of  Wo- 
 men  •  and  in  her,  who  having  the  picture  of  an 
 Ethiofhn  in  her  Cbamber5brought  forth  a  black 
 Child  3  and  in  the  courfe  which  Iacob  tooke,  in 
 putting  jpeckUd  Rods  before  the  Cattell,when 
 they  were  to  conceive ,  that  the  fancie  of  them 
 might  make  their  Lambes  to  be  ring-ftraked 
 and  fpeckled. 
 
 The  Errors  which  are  in  the  Fancie ,  are  ufu- 
 ally  of  the  fame  nature  with  thofe  that  are 
 wrought  by  it:  Such  was  the  Error  of  that  man, 
 which  would  not  be  perfwaded,  but  that  he  baa 
 on  his  head  a  great  paire  of  Homes,  and  for  that 
 reafon  would  not  moove  forth  nor  uncover  Ijis 
 face  to  any.  And  the  caufes  of  thefe  Errors  are 
 by  Francis  MiranduU  afcribed  firft  to  the  varietie 
 of  tempers  in  the  Body,with  the  predominancie 
 of  thofe  humours  which  give  complexion  there- 
 
 unto: 
 
<*  »</  Faculties  of  the  Sou/e, 
 
 **• 
 
 unco :  feeondly,  to  the  impofture  of  the  Senfes : 
 thirdly,  to  the  government  of  the  Will*  (though 
 that,  as  is  granted,  hath  leaft  power  over  this  Fa- 
 cultie)  and  laftIy,totheminiftryof  evill  Angels  > 
 who  can  eafilycaft  into  theFancie  flrange  and 
 falfe fiecies,  with  fuch  fubtletie,  as  Avail  eafily 
 gainc  them  plaufible  credit  and  admittance. 
 And  of  this,  we  finde  an  expreffe  example  (as  I 
 conceive)  in  that  evill  fpirit.whopromifed  to  be 
 a  lying  fpirit  in  the  mouth  of  AhaBs  Prophets. 
 For  the  vifions  of  fuch  men  being  for  the  mod 
 part  imaginarie,  the  impreffion  of  that  lying  and 
 deceitfull  perfwafion  was,  in  all  probabilitie, 
 made  upon  the  Imagination.  For,  notwithftan* 
 ding  I  confeffe,  that  Prophets  had  events  by 
 divers  meanes  revealed  unto  them  ,  as  by  true 
 Voices,  Ky  reall  accede  of  Angels ,  and  by  imme- 
 diate iffdpfi  of  Truth  into  the  Vnderftanding  • 
 yet  becaufe  thofe  two  wayes,  by  Vifions  and  by 
 Dreames,  were  (for  ought  can  be  obferv'd)  the 
 moftufuall  meanes  of  Revelation ;  it  is  not  un- 
 likely, that  the  Devil  (who  in  fuch  things  drives, 
 for  the  better  advancement  of  his  owne  ends,  to 
 imitate  Gods  manner  of  working)  did  by  this 
 qiannerof  impoftureon  the  ImagwAtitfn ,  feeke 
 vo  poflefle  the  faife  Prophets,  and  to  delude  the 
 King. 
 
 And  here,  by  the  way  from  the  three  former, 
 we  may  takeoccafion  to  obferve  the  miferie  of 
 mahs  corrupted  Nature^wherein  thofe  Faculties 
 which  were  originally  ordained  for  mutuall  af« 
 ilftance3doe  nowexercife  a  mutuall  impofture: 
 
 E  2  and 
 
 *7 
 
 NuiMb.12,6. 
 lotl  a.  18. 
 
28 
 
 >f  Treatife  of  the  T^afiims 
 
 and  as  man  did  joyne  with  a  fellow-creature  to 
 dishonour,  and  if  it  bad  been  poffible,  to  deceive 
 his  Maker ;  fo  in  the  Faculties  of  man,  we  may 
 difcovera  joynt  confpiracie  in  the  working  of 
 their  owne  overthrow  and  reproach,  and  a  fecret 
 joy,  in  one  to  be  deluded  by  another. 
 
 The  next  Corruption  which  I  obferved,  is  the 
 Levhie  and  too  much  Volubilitieot  this  Power, 
 proceeding  from  the  over-haftie  obtrufion  of  the 
 fyecies.  For,  notwithftanding  I  grant  the  quick- 
 nefle  of  its  operations  to  be  one  principall  part 
 of  the  excellencie  thereof;  yet  I  thereby  under- 
 stand the  Power,  not  the  Inpmitie  •  the  Nature, 
 not  the  Difeafe  of  that  Facultie  •  the  abilitie  of 
 having  fpeedie  recourfe  unto  varietie  of  Obje&s, 
 treafured  up  in  the  Meworie  >,  or  of  apprehending 
 new,  with  dexteritie  5  not  that  floating  and  fa 
 conflant  humour,  whereby  ic  makes  many  need- 
 Ieffe  excurfions  upon  impertinent  things  ,  and 
 thereby  interrupted  the  courfe  of  the  more 
 needfull  and  prefent  operations  of  the  Soule. 
 For, fince  it  may  fall  out ^  that  unto  the  fame 
 Facultie,  from  diverfitie  of  occafions,  contrarie 
 operations  may  proove  arguments  of  worth  $ 
 a  reftraint  unto  one  manner  of  working,  is  an 
 argument  of  weakcnefle  and  defeft,  in  that  it 
 ftraitneth  and  defraudeth  the  power  of  thofe  ad- 
 vantages which  it  might  receive,  by  a  timely 
 application  of  the  other :  There  may  be  a 
 time,  when  the  Fancie  may  have  libertie  to'ex- 
 patiate;  but  againe,  fome  obje&s  will  require  a 
 more  fixed  and  permanent  ad.  And  therefore, 
 
 to 
 
and  Faculties  of  the  Souk; 
 
 to  have  a  vanishing  and  lightning  Fancie,  that 
 knoweth  not  how  to  (lay  and  fallen  upon  any 
 particular,  but  as  an  Hanging  of  divers  Go- 
 lours,  (hall  in  one  view  prefent  unto  the  Vnder- 
 ftanding  an  heape  of  /pedes  t  and  fodiftraft  its 
 intention  $  argues  not  fufficiencie>buc  weaknefle 
 and  diftemper  in  this  Facultie. 
 
 The  laft  Corruption obferved,  is  in  the  other 
 extreame  •>  I  meanc,that  heavinefle  and  fluggifh 
 fixedneircjwbereby  it  is  difabled  from  being  fer- 
 viceable  to  the  Vnderftanding,in  thofe  anions 
 which  require  difpatch^varietiejand  fuddenneflc 
 of  execution :  from  which  pcremptorie  adhefion 
 and  too  violent  intenfion  of  the  Fancie  on  fome 
 particular  obje&s ,  doth  many  times  arife  not 
 onely  adulncffeof  Mind,  a  Syncope,  and  kind  of 
 benumnednefle  of  the  Soule,  but  oftentimes 
 madnefle,  diftra&ion,  and  torment  s  Many  ex- 
 amples of  which  kind  of  depravation  of  the 
 Phanrafie  in  melancholy  men,  wee  every  where 
 meet  withall ;  fome,thinking  themfelves  turned 
 into  Wolves,  Horfes,  or  other  Beads;  others, 
 pleafing  themfelves  with  Conceits  of  great 
 Wealth  and  Principalities  ;  fome,  framing  to 
 themfelves  Feares,  and  other  Hopes  5  being  all 
 but  the  delufions  and  waking  Dreames  of  a  di- 
 ftempered  Fancie. 
 
 His  egofape  Lupum  fieri  ejrfe  condere  Sylvis 
 Mcerim,f£pi  animas  imis  exire[epulcrls> 
 At  que  [At  as  aliovidi  traducere  mejfes : 
 
 *9 
 
 Urifi.  Prch 
 S?#.i9. 
 
 E3 
 
 Here 
 
 Lttelan*  in  l«- 
 chjive  A$m. 
 Apul.in  Afino. 
 1  HnMbju  2-2. 
 OlavMagnm 
 deKegira.Stp* 
 tentrion,  /.18, 
 f.4j,46,47. 
 mertudelr^ 
 f}ig-l.$.e.u. 
 TtorajiUm  cra- 
 nes ad  lUtu* 
 Vyreum  appel- 
 ates naves 
 [nasi  credidit 
 <tpnd  Atban, 
 
 yirg.EchgX 
 
3C 
 
 A  Treatife  of  the  T^ions 
 
 Here  often  I  have  feene  this  <JM<xri£  worke 
 Himfelfe  into  a  Wolfe,and  into  Woods  lurke . 
 O  fr  have  I  feene  him  raife  up  ghofts  from  Hell3 
 And  growing  Come  tranflute  by  Magick  Spell. 
 
 And  upon  this  over-ftrong  working  and  ftay 
 of  the  Fancie  on  fome  one  or  other  objeft,  it 
 hath  oftentimes  come  to  pafle,  that  fomc  men, 
 out  of  depth  of  contemplation  on  fome  diffi- 
 culties of  Learning,  (as  is  reported  of  Ariftutle, 
 in  his  meditation  on  the  caufe  of  the  ebbing 
 and  flowing  of  the  Sea)  others,  out  of  fome 
 ftrong  and  predominant  paffion,as  Love,Feare, 
 Defpaire,  drawing  all  the  intention  of  the  Mind 
 unto  them,  have  attempted  fuch  ftrange  pra«5ti- 
 fes  on  themfelves ,  and  others ,  as  could  not 
 proceed  but  from  a  fmothered  and  intangled 
 Reafon.  And  thus  much  briefely  fhall  fuffice, 
 touching  the  honour  of  mans  common  and  in- 
 feriour  Faculties. 
 
 CHAP. 
 
 '""WW 
 
 aiiikit  »uu» 
 
and  Faculties  of  the  Soule. 
 
 CHAP.  V. 
 
 Of'Pafions,  their  nature  >and  dtjlri^ 
 
 button ;  of  the  Motions  ofNaturaU  Crea- 
 tures, guided  by  a  knowledge  without  them, 
 and  of  Rational!  Creatures  3  guided  by  a 
 .  knowledge  within  them :  of  Paflions  Men- 
 taiySenJitrpe^ani  Rational  L 
 
 nNow  proceed  unto  the  Soule  of 
 Vlan:  of  which,I  mud  fpeake  in 
 a  double  reference^  either  accor- 
 ding to  its  motions  and  impref- 
 fions  which  it  makes  on  the  Bo- 
 dy, and  receiveth  from  it ;  or 
 according  to  thofe  more  immanent  perfections 
 which  it  hath  within  it  felfe :  under  the  former 
 of  thefe,  come  to  be  confidered  the  Paflions  of 
 Mans  Minde,with  the  more  notable  perfe&ions 
 and  corruptions  (as  farre  as  my  weakencfiecan 
 difcover)  which  the  Soule  and  Body  contradted 
 from  them. 
 
 Paflions  are  nothing  elfe.  but  thofe  natural], 
 perfe&ivejand  unftrairied  motions  of  the  Crea- 
 tures unto  that  advancement  of  their  Natures, 
 which  they  are  by  the  Wifdome,  Power,  and 
 Providence  of  their  Creator,  in  their  owne  feve- 
 rail  Spheares,and  according  to  the  proportion  of 
 their  Capacities,  ordained  to  receive,  by  a  regu- 
 lar inclination  to  thofe  objedsjwhofe  goodnefTe 
 
 beareth 
 
 v 
 
A  "Treatife  of  the^P anions 
 
 bcareth  a  natural!  convcniencie  or  vertue  of  fa- 
 tisfa&ion  unto  them  ;  or  by  an  antipathic  and 
 avcrfation  from  thofc,  which  bearing  a  contrari- 
 etie  to  the  good  they  defire,  mull  needs  be  noxi- 
 ous and  dcftru&ive,  and  by  confeqtient,  odious 
 to  their  natures.  This  being  the  propcrtie  of  all 
 unconftrained  felfe- morions,  it  followeth,  that 
 the  root  and  ground  of  all  Paflions,  is  princi. 
 pally  the  good  ;  and  fecondarily,  or  by  confe- 
 quent,the  evil!  of  things :  as  one  beareth  with  it 
 rationem  conveniently^  a  quieting  and  fatisfafto 
 rie  ;  the  othcr^rationem  difconvcnientit,  adifiur- 
 bing  and  deftroying  nature. 
 
 This  being  premifed  touching  the  nature  and 
 
 generall  effence  of  Paffions,  the  divifion  of  them 
 muftbe  then  grounded;  becaufe(as  Philofophie 
 teacheth  us )  Faculties  and  Operations  receive 
 their  eflentiall  diftin&ions  from  their  objedh, 
 and  thofe  feveraJl  refpe&s  wherewith  they  in 
 orderto  the  Facultie  are  qualified.  Now,  fince 
 all  appetite  (being  a  blind  Power)  is  dependant 
 upon  the  direction  of  fome  Knowledge ;  from 
 the  diverfitie  of  Knowledge  in,  or  annexed  unto 
 things,  may  be  gathered  the  prime  diftin&ion 
 of  Paflions. 
 
 Knowledgc}in  refpeft  of  created  Agents,may 
 be  confidered,  either  as  difjoyn'd, and  extrinfe- 
 call  to  the  things  moved,  or  as  intrinfecall  and 
 united  thereunto  •  both  which  ferve  as  a  Law 
 and  Rule,  to  regulate  the  inclinations  of  each 
 nature,  that  they  might  not  fwerve  intodiforde- 
 red  and  confufed,or  into  idle  and  vaine  motions, 
 
 but 
 
and  Faculties  of  the  Soule. 
 
 but  might  ever  worke  towards  that  fixed  end, 
 which  God  hath  appointed  them  to  moove 
 unto. 
 
 Paffions  which  proceed  from  Knowledge  fe- 
 vered and  extrinfecall ,  are  thofe  motions  of 
 meerely  natural!  Agents,  which  are  guided  to 
 their  generall  or  particular  ends,  by  the  Wif- 
 domeand  Power  of  Him  that  made  them.  And 
 this  it  is  which  caufeth  that  peremptorie  and 
 uniforme  order,obferved  by  chcfe  kind  of  Agents 
 in  their  natural!  courfe,  never  either  fwarving  or 
 defifting  there- from,  fo  farreas  the  condition  of 
 the  matter  and  fubjed  whereon  they  worke  per- 
 mitted! them  ;  bccaufe  they  are  all  governed  by 
 an  immutable,  mod  wife,  and  mod  conftant 
 Law,  proceeding  from  a  Will  with  which  there 
 is  no  variablencfle  nor  fhadow  of  changing.  And 
 there  fore  we  finde  thofe  aberrations  and  irregu- 
 larities of  Nature  wherein  it  fwerveth  from  this 
 Law  onely,  or  at  leaft  principally  in  thefe  infe- 
 rior things ;  wherein  partly  from  thedeficiencie 
 and  languillv'ng of  fecondarie  Agents,and  part. 
 fy  from  theexcefles,defe<a«5mutabilitie,and  the 
 like  exigences  of  matter,wee  ftnde  fundry  times 
 error  anvi  enormirie  in  their  feverall  workes  and 
 en  Js :  Which,  whether  it  be  to  fet  forth  the 
 bewric  of  re gu!ar  operations  (which  by  defor- 
 mirieand  confufion  will  appearemore  beauti- 
 ful! .  or  whether  the  originall  thereof  be  divine 
 maledidion,  which  for  the  finoe  of  man  hee 
 pleafeth  to  lay  upon  his  fellow  creatures,  which 
 were  all  created  for  bis  comfort  and  fcrvice, 
 
 F  (which 
 
 K 
 
34- 
 
 A  Treatije  of  the'Paftions 
 
 (which  Saint  Paul  calleth  the  van/tie  of  the  Crea- 
 ture) it  proccedeth  ccrtaincly  from  the  Will  and 
 Power  of  that  Law-givcr,  who  isonelyable,  for 
 Reafons  beft  knowne  to  his  owne  Wifdome,  to 
 difpenfe  fornetimes  with  that  otherwife  unalte- 
 rable Law,which  he  gave  all  his  creatures  to  ob- 
 ferve :  So  that  all  the  Miracles  which  ever  God 
 hath  bcene  pleafed  to  worke,  for  the  converfion 
 of  men  unto  the  Faithsor  confirmation  in  it,werc 
 but  fo  many  exceptions  and  difpenfations  from 
 thatgenerall  Law. 
 
 But,aslfaid,  thofe  irregularities  and  devia- 
 tions  before  fpoken  of,  arc  feene  principally  in 
 inferiour  things.  The  Earth,  being  the  princi- 
 pal! Creature  that  did  beare  the  Curfe  of  Mans 
 Fall,  which  made  (if  wee  will  beleeve  that  rela- 
 tion, though  I  rather  fuppofe  it  to  be  fi&itious) 
 the  Heathen  Philofopher,  upon  obfervationof 
 that  wonderfull  Eclipfe  of  the  Sunnc  at  the  Paf- 
 fion  of  our  Saviour,  to  crie  out,  Aut  Dew  Naturx 
 fatitur,  aut  Mundi  ntachina  dijpthetur  •  either  the 
 God  of  Nature  foffereth ,  or  the  Frame  of  Na- 
 ture diflblveth  :  Either  fomething  hindereth 
 that  univerfall  Power,which  fuftaineth  and  ani- 
 mateth  all  the  Creatures,  or  he  doth  at  leaft  wil. 
 lingly  detaine  thatvertue  and  the  vigour  of  that 
 Law ;  without  execution  whereof,  there  cannot 
 but  follow  a  laxation  of  the  whole  Frame:  which 
 particular  I  have  the  rather  obferv'd,  to  note,that 
 the  morerayfed  and  heavenly  a  Nature  is,  the 
 more  ftable  and  conftant  likewife  it  isy  to  every 
 Divine  Law  impofed  on  it. 
 
 Now 
 
,nrf  -  --  -  —  -  ^— — — ~  ■  -  ■  - 
 
 <*»*/  Faculties  of  the  Soule. 
 
 Now,  this  naturallpafiion  which  I  fpeake  of, is 
 called  fay  fundry  Names  amongft  Philofophers, 
 the  Law,  the  Equitiey  the  Weighty  the  Inftintt,  the 
 £«**/,  the  Zm/*,  the  Covenant  and  Zag^t  of  natu- 
 ral! things  in  order^totheconfervationof  thcra- 
 felves,  propagation  of  their  kind,  perfe&ion,and 
 order  of  the  Vniverfe,  fervice  of  Man,  and  glory 
 of  the  Creator  •  which  are  the  alone  ends  of  all 
 naturall  Agents. 
 
 By  all  which  we  are  given  to  underftand,  that 
 when  at  any  time  the  ordinarie  courfe  of  Nature 
 is  intermitted,  when  any  creature  for  fakes  its  na- 
 tive motion,  and  falleth  into  confufion  and  dif- 
 order,there  is  then  admitted  a  breach  $fa  Z4«?«or, 
 as  Ariftitle  calls  k,*>^TU,an  error,  (which  Saint 
 lames  telleth  us,  is  avo^*,  an  imquitieot  Nature) 
 alfo  a  certaine  levitie,  unufefulneffe,  and  empti- 
 nefle of  tfue  worth,  which  I  call  in  Saint  Pauls 
 phrafe,  the  vanitie  of  the  Creature :  thirdly,  loofe- 
 nefle,decay,and  diflblution ;  and  thercupon,dif- 
 cord  and  unferviceablenefle  towards  the  other 
 parts,  with  which  it  fhould  jointly  confpire  for 
 the  glory  of  the  whole. 
 
 Thefe  are  the  inconveniences  that  follow  Ma- 
 tures .  how  much  greater  are  thofe,  which  follow 
 Reafins  difobedience :  for  all  this,  touching  the 
 Paffions  oi^Qture^  I  have  obferved  onely  to  give 
 light  unto  thofe  of  Reafon,  there  being  the  fame 
 proportion  of  government  in  them  all  5  faving 
 that,  what  in  things  deftitute  of  all  knowledge^ 
 is  guided  by  the  Law-giver  himfelfe ,  is  in  the 
 reft  performed  by  a  knowledge  conjoyn'd,  and  in- 
 
 F  a  trinfecall 
 
 v 
 
i(5  A  'Treatife  of  the  ^Pajtions 
 
 tCflMM. 
 
 trinfecall  to  the  Worker:  and  this  is  either  Men 
 tall,  or  Senfittve,  or  Rational!  5  from  all  which, 
 arife  fundry  degrees  of  Motions,  or  Paflions : 
 KjMentdl  Paftons^  are  thofe  high,  pure,  and  ab- 
 ftra&ed  delights,  or  other  the  Jike  agitations  of 
 the  fupremc  part  of  the  Vndcrftanding,  which 
 Arlfiotle calletb  N«*,the  Lttines^Menspr  Afex&ni- 
 mi  5  which  are  the  moft  ficnple  a&ions  of  the 
 Mind,  wherein  is  the  lead  intermixtion  or  com- 
 merce with  inferior  and  earthy  faculties.  Which 
 Motions  are  grounded  firft  on  an  extraordinarie 
 Know ledge ^either  oivifion  and  ReveLtionfiiof&n 
 exquifite  naturall  Affrekenfion  •  both  which  are 
 beyond  the  compaffe  of  ufuall  Induftrie,  here  to 
 attaine  unto :  The  former  of  thefe3 1  cal  1  with  the 
 Schoole-men,  Extafie  and  Rapture ;  fuch  as  Saint 
 Pauls  was  (for  fohimfelfe  calleth  it)  Novi  homi- 
 nem  rapum^  and  fuch  as  was  the  Paffions  of  the 
 Mind ,  in  the  Prophets  and  holy  men  of  God  5 
 when  they  were  infpired  with  fuch  heavenly  Re- 
 velations ,  as  did  Aide  into  the  Soule  with  that 
 luftre  and  abundance  of  Light,  that  they  could 
 not  but  ravifh  it  with  ineffable  and  glorious  de- 
 light,  Andfuch,nodoubt,isthat/^#^^4^, 
 and  Peace  fafi  undcrfianding^hxet  the  Apoftle 
 makes  to  be  the \  fruits  of "the  Spirit  of  Godwin  thofe 
 hearts  wherein  he  lodgeth-  whereby  the  pureft 
 and  moft  abftra&ed  part  of  the  Soule,  the  Mind, 
 is  lifted  up  to  fome  glimpfes  and  apprehenfions 
 of  that  future  Glory,  which  in  Heaven  doth  fill 
 the  fpirits  of  men  with  ineffable  Light. 
 
 And  for  the  later  Branch,  ^//^f/*  bath  placed 
 
 his 
 
and  Faculties  of  the  Soule. 
 
 his  greateft  felicitie  in  the  contemplation  of  the 
 higheft  and  divineft  Truths  •  which  he  makes  to 
 be  the  objevft  of  that  fupreme  part  of  the  Soule. 
 And  ic  was  the  fpeech  of  the  Philofopher  He- 
 raclitm  to  the  fame  purpofe,  that  Ammo,  ficca  eft 
 fapientifima,  (which  toucheth  fomething  upon 
 that  of  Ariflotle,  That  Melancholy  complexions 
 are  ufually  the  wifeft.for  that  Temper  is  the  dry- 
 eft  of  all  the  reft)  That  a  Mind  not  fteeped  in  the 
 humours  of  carnall  and  groffe  affe&ions ,  nor 
 drench'd  in  the  waves  of  a  difquiet  Fancie,  but 
 more  ray  fed  and  foaring  to  its  originall,  by  di- 
 vine contemplations ,  is  alwayes  endued  with  the 
 greater  wifdome. 
 
 Another  Knowledge  from  whence  the  Papons 
 of  this  Facultie  are  rayfed  in  Man,  is  that  light 
 of  Naturall  Principles ,  which  the  Schooles  call 
 Synterefis  -y  unto  which,the  cuftodie  of  all  praffi- 
 call  Truths  being  committed  ,  they  there-hence 
 worke  in  the  Confcienct  motions  of  Ioy,  Love, 
 Peace,  Feare,  Horror,  Defpaire,  and  the  like  fpi- 
 rituall  Pafllons ,  according  as  the  Soule,  out  of 
 thofe  general!  Principles,  (hall  gather  unto  its 
 owne  particulars,  any  either  delightfull  ordif- 
 quieting  Conclusions. 
 
 Senfitive  Papons^  are  thofe  motions  of  profe- 
 cution  or  flight,which  are  grounded  on  the  Fan- 
 cie,Memoriey  and  Apprehenftons  of  the  common 
 Senfe :  which  we  fee  in  brute  beafts  ;  as,  in  the 
 feare  of  Hares  or  Sheepe  ,  the  fierceneffe  of 
 Wolves,  the  anger  or  flatterie  of  Dogs,  and  the 
 like :  So  Homer  defcribeth  the  joy  of  Vljjfes  his 
 Fj  Dog, 
 
 tiiy»fc 
 
 Y7 
 
 Plutarch,  de 
 orac.defeciUy 
 &deEfucar» 
 niuWjOrat.i, 
 Anff.  Problem* 
 
 Aquin.part.i 
 $0.79.  arM*. 
 
 Arift.de  Hift. 
 Animal.  Ub.U 
 cap.i.Ly.ptr 
 totum 
 
 *Diogen.  Laert, 
 lib'i.inzenow* 
 
;8 
 
 ■  ■IB        II        lilW «....»■     ■     111*.  I  ■     ■■■■!  n      * 
 
 A  "Treatife  of  the  ^Pafions 
 
 V\L  Ariftdt. 
 Ethic.  /.i,f.6« 
 Mag*Mdr*t*i> 
 
 &Etbtc.lib*6. 
 CAp.* 
 
 Rheut.i.cic, 
 Aqtiln.  pMTUi 
 
 Dog,whichafterhis  fo  Iongabfence^emerabred 
 him  at  bis  recurne. 
 
 OyfJ  \iiv  t  oy  WAfitKcu  *al<*K*fi  fakir  a^tt* 
 
 For  wanton  joy  to  fee  his  lM  after  neare, 
 
 He  WAv'd  his  flattering  tayle,  and tofi'd each  eare. 
 
 Now  chefc  motions  in  brute  creatures,if  we  will 
 beleeve  Seneca&xz  not  ^#/0#j,butcertaine  cha- 
 racters and  impreffions  adfimUitudinemfafionum^ 
 like  unto  Paffions  in  men  j  which  hecalleth  Im- 
 petwjhz  rifings,forces,and  impulfions  of  Nature, 
 upon  the  view  of  fuch  obje&s  as  are  apt  to  ftrike 
 any  impreflions  upon  it. 
 
 I  come  therefore  to  thofe  middle  Paftionsphich 
 I  calPd  Rational/  •  not  formally,  as  if  they  were 
 in  themfelves  A#s  of  Reafon,  or  barely  imma- 
 terial! motions  of  the  Soule  •  but  by  way  of 
 participation  and  deptndame ,  by  reafon  of  their 
 immediate  fubordination  in  man  unto  the  go- 
 vernment of  the  Will  and  Vnderftanding ,  and 
 not  barely  of  the  Fancie ,  as  in  other  creatures. 
 And  for  calling  Papon  thus  govern'd,  Reafonable, 
 I  have  the  warrant  of  Ariftotle :  who,  though 
 the  fenfitive  Appetite  in  man  be  of  it  felfe  un- 
 reafonable,  (and  therefore  by  himcontradivided 
 to  the  Rational}  powers  of  the  Soule  )  yet  by 
 reafon  of  that*  obedience  which  it  oweth  to  the 
 Di&ates  of  the  Vnderftanding ,  whereuntt)  Na- 
 ture hath  ordain'd  it  to  be  fubje&  and  confor- 
 mable (though  Corruption  have  much  flackned 
 
 and 
 
and  Faculties  of  the  Soule. 
 
 and  unkn.it  chat  Bond  )  hee  juftly  affirmeth  it  to 
 be  in  fome  fort  a  Rcafonable  Facultie,  not  in- 
 trinfecally  in  it  felfe,but  by  way  of  participation 
 and  influence  from  Reafon. 
 
 Now  Paffion  thus  confidered,  is  divided  ac- 
 cording  to  the  feverall  references  it  hath  unto 
 its  objeft  5  which  is  principally,thc  Good  5  and 
 fecondariiy,  the  Evill  of  things  •  and  either  con- 
 fidered after  a  fundry  manner :  for  they  may  be 
 taken  either  barely  and  alone ,  or  under  the  con- 
 federation of  fomedifficultieand  danger  accom- 
 panying them.  And  both  thefeagaine  are  to  be 
 determin'd  with  fome  particular  condition  of 
 union  or  diftance  tothefubjed;  for  all  Qbje&s 
 offend  or  delight  the  Facultie,  in  vertue  of  their 
 union  thereunto  5  and  therefore,  according  as 
 things  are  united  ordiftant,fo  doe  they  occafion 
 Paffions  of  a  different  nature  in  the  Mind.  The 
 oh):  St  then  may  be  confidered  (imply  in  its 
 owne  nature,  as  it  precifelyabftrafteth  from  all 
 other  circumftances,  including onely  the  natu- 
 ral! conveniencie  or  difconveniencie  which  it 
 beareth  to  the  Facultie :  and  fo  the  Paffions  are, 
 in  refpeft  of  Good,  Love  5  in  refpe£t  of  Evill, 
 Hatred ;  which  are  the  two  radical!,  fundamen- 
 tal!, and  moft  tranfeendent  Paffions  of  all  the 
 reft;  and  therefore  well  called  Pondera  and  Im. 
 pet  in  animiy  the*weight  and  force,  and  (as  I  may 
 fo  fpeake)  the  firft  fpringings  and  out-goings  of 
 the  Soule.  Secondly, the  objeft  maybe  confi- 
 dered, as  abfent  from  the  fubjeft ,  in  regard  of 
 reall  union  ( though  never  without  that  which 
 
 the 
 
 39 
 
 ; 
 
-     -    ■ —  * — ■       ■' 
 
 4.0      •      A  \Trcatife  of  the  Papons 
 
 the  Schooles  cali  'vnio  ok]tftivA,  union  of  Ap- 
 prehcnfion  in  the  Vnderftanding)  without  which 
 there  can  be  no  Paffion :  and  the  objeft  thus  con- 
 fidered, worketh,if  it  be  Good,Defire5  if  Evill, 
 Plight, and  Abomination.  Thirdly,  it  maybe 
 confidered  as  prefenr,by a  real!  contra £t  or  union 
 with  the  Faculties  and  To  it  worked),  if  Good, 
 Delight,andPleafure«  if  Evill,  Griefeand  Sor- 
 row, Againe,  as  the  objeft  beareth  with  it  the 
 circumftances  of  difficult  ie  and  danger,  it  may 
 be  confidered,  either  as  exceeding  the  natural] 
 ftrengthof  the  power- which  implyetb,  in  re- 
 fpe&of  Good,  an  Impoflibilitie  to  be  attained, 
 and  fo.it  worketh  Defpaire  $  and  in  refpeft  of 
 Evil],  an  Improbabilitie  of  being  avoided3and 
 fo  it  worketh  Feare ;  or  fecondly,  as  not  cxccc 
 ding  the  ftrengtb  of  the  power, or  ac  leaft,  thofe 
 aides  which  it  calleth  in  5  in  which  regard, 
 Good  is  prefented  as  Attainable,  and  fo  it  wor- 
 keth Hope;  ond  Evill  is  prefented,  either  as 
 Avoidable,  if  it  be  future,  and  it  worketh  Bold 
 ncfle  to  breakethtough  it;  or  as  Recjuirable,  if 
 it  be  part,  and  fo  it  worketh  Anger,  to  revenge 
 it.  Thus  have  wee  rJ>e  nature  and  diftribution 
 of  thofe  feverall  Paffions  which  wee  are  to  en. 
 quire  after  5  of  all  which,  or  at  leaft,  thofe 
 which  are  mo  ft  natural! ,  and  leaft  coincident 
 with  one  another ,  I  fhall  in  the  proceeding  of 
 my  Difcourfe,  obferve  fome  things,  wherein 
 they  conduce  to  the  honour  and  prejudice  of 
 Mans  Nature:  But  firft,  I  fhall  fpeake  fome- 
 thing  of  the  generalitk  of  Paffions  3  and  what 
 
 dignities 
 
and  Faculties  of  the  Soule. 
 
 dignities  are  therein  tnoft  notable,  and  the  moft 
 notable  defe&s. 
 
 CHAP.   VI. 
 
 Of  Humane  Prions  in  general! :  their  ufe, 
 Naturally  Morally  Civil  I :  their  fubor- 
 dination  untoy  or  rebellion  againft  right 
 Reafon. 
 
 Ow  Papons  may  be  the  fubjed  of  a 
 threefold  difcourfe-  Naturall,M0rallt 
 and  CivilL  In  their  Naturall  confide- 
 
 gration,  we  (hould  obferve  in  them, 
 their  eflentiall  Prepcrties.their  Ebbesand  Flowes, 
 their  Springings  and  Decayes,  the  manner  of 
 their  feverall  Imprefiom  ,  the  Phyficall  Effctts 
 which  are  wrought  by  them,and  the  like. 
 
 In  their  jtf<w//confideratiorr,  we  might  like- 
 wife  fearch ,  how  the  indifferencie  of  them  is  al- 
 tered into  Good  or  Evill,by  vcrtue  of  the  Domi- 
 nion of  right  Reafon,  or  of  the  violence  of  their 
 owne  motions ;  what  their  Miniftry  is  in  Vertu- 
 ous,  and  what  their  Power  and  Independance  in 
 Irregular  a&ions  5  how  they  are  rayfed,  fuppref- 
 fed,flackned,and  governed,  according  to  the  par* 
 ticular  nature  of  thofe  things ,  which  require 
 their  motion. 
 
 In  their  CiviH  refpe&s,  we  (hould  alfo  obferve 
 
 how  they  may  be  Severally  wrought  upon  and 
 
 t  G  ira- 
 
 41 
 
42* 
 
 A  Treatife  of  the  ^Pafions 
 
 imprefled •  and  how,  and  on  what  occafions,  it  is 
 fit  to  gather  and  fortifie,or  to  flack  and  remit 
 them  ;  how  to  difcoverjOr  fupprefle,or  nourifhpr 
 alter,or  mix  themes  may  be  moft  advantagious  ; 
 what  ufe  may  be  made  of  each  mans  particular 
 Age,  Nature,  Propenfion-,  hovy  to  advance  and 
 promote  our  juft  ends,  upon  the  obfervationof 
 the  Chara<Ster  and  difpofitions  of  thefc>whom  we 
 are  todcale  withall. 
 
 And  this  Civill  ufe  of  Papon ,  is  copioufly 
 handled  in  a  learned  and  excellent  dilcourfe  of 
 Ariftctle,  in  the.  fecond  Booke  of  his  Rbeuricks^ 
 unto  which  pTofcflion,in  thi*  refpeft,  it  properly 
 belongeth:  becaufe  in  matter  of  Action,  and  of 
 hidtctture,  Ajfeclhn  in  fome  fort  is  an  Auditor  or 
 /f/^,ashc  fpeakes.  But  it  feemeth  ftrange,that 
 a  man  of  fo  vaft  fufficiencie  and  judgement  ^  and 
 who  had,as  we  may  well  conjectures  Ambition 
 to  knit  every  Science  into  an  entire  Body,  which 
 in  other  mens  Labours  lay  broken  and  fcattered  • 
 fhould  yet  in  his  Bookes  Dt  Anima  over- pa ffe 
 the  difcoverie  of  their  Nature,EfTence,Operati- 
 ons  and  Properties  5  and  in  his  Bookes  of  MoraH 
 Philofophie,  fhould  not  remember  to  acquaint 
 us  with  the  Indifferencie,Irregularitie,Subordi- 
 nation,  Rebellion,  Confpiracie,  Difcords,  Cau- 
 feSjEffe&s  •  confequences  of  each  particular  of 
 them,beingcircumftances  of  obvious  and  dayly 
 ufe  in  our  Life,  and  of  neceflarie  and  fingular  be- 
 nefit, to  give  light  unto  the  government  of  right 
 Reafon. 
 
 Touching  Paffions  in  order  unto  Civill  or  Iu- 
 
 diciarie 
 
(aMBBIaaB^ , __ 
 
 and  Faculties  of  the  Souk. 
 
 diciarieaffaires,I  (hal  not  make  any  obfervation^ 
 either  of  the  other,  I  (hall  in  part  touch  upon, 
 though  not  diftin&Iy  and  afunder,but  in  a  briefe 
 and  confufed  colleftion  of  fome  few  particu- 
 lars. 
 
 The  Order  which  I  (hall  obferve,  in  fetting 
 downe  the  Honour  and  Corruption  of  them  in 
 Gcnerall  (which  Method  (hall  in  part  be  kept  in 
 their  Particulars)  (hall  be  this;  firft,  according 
 to  the  Antecedents  of  their  Motion  and  Atls  •  fe- 
 condly,  according  to  the  ABs  themfelves  •  and 
 third!y,accordingtotheC^^0<wfxofthcm. 
 
 Firft,  touching  the  Antecedents  to  the  Aft  of 
 P4J80*, they  are  either  the  tf/tfnw^Motives  there- 
 unto, as  namely,  the  objecJsjmto  which  it  iscar- 
 ryed*  and  the  CV**/*f3whereby  it  is  produced:  or 
 the  Inward  Root  and  Principles  of  the  Ad, 
 whereby  it  is  wrought  and  governed. 
 
 For  the  two  former,  Papon  is  then  (ayd  com- 
 mendable,when  itisdireftandnaturall.  And  the 
 Corruption  is,  when  it  is  carryed  to  an  undue 
 Objcttpx proceedeth  from  an  indired  Caufe :  but 
 thefe  are  more  obfcrvable  in  the  particulars,  and 
 therefore  thither  I  rcferre  their  diftinft  hand- 
 ling. 
 
 For  the  third,  the  Dignitie  of  Paffion  chiefely 
 confifts  in  a  Confonancie  and  obedience  to  the  Pre- 
 fcription  ofReafon:  for  there  is  in  mans  Faculties 
 a  naturall  [ubordination  5  whereby  the  a&ions  of 
 the  inferior  receive  their  motion  and  dire&ion 
 from  the  influence  of  the  higher.  Now  Appetite 
 was  in  Beafls  onely  made  to  be  governed  by  zfen- 
 
 G  2  fitive 
 
 « 
 
44 
 
 Tbeodor*fer.U 
 
 dtuatfi\Hom. 
 
 F/4/.49.io. 
 Clem.  Alex, 
 
 Sjje»a  in  Pr#- 
 trept&TdtUn. 
 ir*t.adGr*c. 
 Ztbic.L'uCih 
 
 A  "Treatife  ofthe'Paflions 
 
 fttive  Knowledge :  But  in  M 4«,  Senfe  ought  not  to 
 have  any  commanding  or  moving  Power,but  onely 
 Infirumentall,  Minifteriall,  and  Conveying,  in  re- 
 fpeft  of  the  object.  The  A&ion  of  Senfe,  was  not 
 from  the  firft  Inftitution,  ordain'd  to  touch  the 
 Affectiony  but  to  prefent  it  felfe  primarily  to  the 
 Vndtrftanding  •  upon  vvhofe  determination  and 
 condu&jthe  Papons  were  to  depend,to  fubmitall 
 their  inclinations  thereunto,  and  to  be  its  M ini- 
 fters ,  in  the  execution  of  all  fuch  Duties,  as  it 
 (houid  deeme  any  way  expedient  for  the  benefit 
 of  Mans  Nature  :  fothat  herein  confifts  a  great 
 part  of  Mans  infelicitic,  by  the  TaUs  that  albeit 
 his  Vnderflanding  it  felfe  be  blinded,  and  there- 
 fore not  able  to  reach  forth  any  perfeft  Good  to 
 the  inferiour  parts ;  yet  that  fmall  portion  of 
 Light>which  it  yet  retaineth  for  the  government 
 of  our  Anions,  is  become  unefFe&uaII,as  being 
 able  onely  toconvincc,but  not  to  reforrae. 
 
 The  Corruption  then  of 'Papon  in  this  refpe&,is 
 the  independance  thereof  upon  its  true  Principle : 
 when  it  ftayeth  not  to  loolce  for,  but  anticipates 
 and  prevents  the  Difcourfes  of  Reafon  •  relying 
 onely  on  the  judgement  of  S£*/?,wherewith  it  re- 
 taines  an  undue  correfpondence.  So  that  herein 
 is  mainly  verified  that  complaint  of  the  Prophet; 
 cJW anting  in  Honour,  hath  no  underjlandtng^and  is 
 become  as  the  *Beafts  thatperifht  For>as  in  the  Body, 
 (to  ufe  the  fimilitude  of  ^jirifiotle)  if  any  parts 
 thereof  be  out  of  joint,it  cannot  yeeld  obedience 
 unto  the  government  of  the  Motive  Faculrie- 
 but  when  It  would  carry  it  one  way,  it  falls  ano- 
 ther: 
 
and  Faculties  of  the  Soule. 
 
 ther :  So  it  is  in  the  Mtndol Man,when  that  Na- 
 turalIcontinuitieand/^/>/*ofFacuIties,whereby 
 one  was  made  in  operation  dependant  on  another, 
 is  once  diflblved  •  when  Affettiom  aredif-joynted 
 from  ReafsH,  and  caft  off  the  reines  whereby  they 
 fhould  be  guidedjthere  cannot  be  that  fweet  har- 
 monic in  the  motion  thereofyvhich  is  required  to 
 the  weaJe  of  Mans  Nature. 
 
 It  is  prodigious  to  fee  an  Injlrument  (fach  as  all 
 Appetite  fhould  be)  to  be  the  fir  ft  awdfelfe-mover 
 in  its  owne  anions  5  whence  cannot  in  the  Mind 
 of  Man  but  follow  great  danger:  it  being  all  one, 
 as  if  a  Waggoner  fhould  commit  himfelfe  to  the 
 wild  and  unfwayed  fancieof  his  Horfes  5  or,as  if 
 a  blind  man,whohath  not  the  power  of  dire&ing 
 hisowne  feet,  fhould  be  permitted  to  run  head. 
 long,without  wit  or  moderation,having  no  Guide 
 todire&hira.  For  as  Fire  (though  it  be  of  all 
 other  creatures,one  of  the  mod  comfortable  and 
 ufefull,  while  it  abides  in  the  place  ordained  for 
 it',)  yet,  when  it  once  exceeds  thofe  limits2  and 
 getstothehoufe-top>  it  is  moft  mercifefle  and 
 over- running  :  So  Papon  (though  of  excellent 
 fervice  in  Man,  for  the  heating  and  enlivening  of 
 Vertue,for  adding  fpirit  and  edge  to  all  good  un- 
 dertakings, and  blefling  them  with  an  happier 
 ifTue,  than  they  could  alone  have  attained  unto) 
 yet  if  once  they  flye  out  beyond  thek  bounds, 
 andtiecome  fubje<3:  onely  to  their  owne  Lawes, 
 and  encroach  upon  Reafons  right,  there  is  no- 
 thing more  tumultuous  and  tyrannicall.  As  Bias 
 faid  of  the  Tongue,  that  it  was  the  belt  and  the 
 G  3  worft 
 
 45 
 
 Wd.PIatsrch 
 lib.de  virittis 
 
 Plmrtb*  dt 
 Audit. 
 
4-6 
 
 ii  m      ii  ii  i-     11    iii  i        »  r-  ■         i 
 
 y^  Treatife  ofthe^rafiiom 
 
 tvorft part  of  the  Sacrifice,  fomaywe  of  the  Af 
 ,  fedtions  5  Nee  meliores  unqu&m  Servos  nee  Domlnos 
 fenttt  Nature  dcterieres  •  They  are  the  beft  Ser- 
 vants, but  the  worft  Matters,  which  our  Nature 
 can  have.  Like  the  WindSj  which  being  mode- 
 rate, carry  the  Ship  •  but  drowne  it,  being  tern- 
 peftuous.  And  it  is  true  as  well  in  Mans  little 
 Common-wealtbjas  in  greater  States,That  there 
 are  no  more  peftilentand  pernicious  difturbers  of 
 the  Publique  Good,thantbofe  whoarebeft  qua. 
 lified  forfervice  and  imploymenr-,  if  once  they 
 grow  turbulent  and  mutinous,  negleding  the 
 common  end,for  their  owne  private  refpedts,  and 
 defiroustorayfcthemfelves  upon  publique  Ru- 
 ines.  And  indeed  it  is  univerfally  true3  Things 
 moft  ufefull  and  excellent  in  their  Regularity 
 are  moft  dangerous  in  their  Abufc. 
 
 CHAR    VII.    • 
 
 Of  the  Sxercife  of  Pdfiion :  of  Stoical  I  Apa- 
 thie :  ofPermanencie^DefeB^xcefe^itb 
 the  Cure  thereof. 
 
 He  next  confideration  of  P/jjSWj, 
 was  according  to  the  Exercife  of 
 their  Aft :  which  we  may  confider, 
 either  according  to  the  gencrall 
 Subfttncc ,  or  according  to  fome 
 particular  ^decidents^  in  the  man* 
 ner  of  its  being.   For  the  firft,  it  is  altogether 
 
 Good, 
 
and  Faculties  of  the  Soule.        1     47 
 
 Good>as  being  nothing  elfe  but  naturall  motion, 
 ordained  for  the  perfe&ion  or  confervationof 
 the  Creature.  For,notwithftanding  naturall  Mo- 
 tion may  haply  irgue  fome  kind  of  imperfe&ion 
 in  the  ftatc  of  the  thing  moving ;  as  fuppofing  it 
 fome  way  deprived  of  tbat,wherein  it  fhould  reji 
 it  felfe  (which  makes  Ariftotle  conclude,that  the 
 nobleft  A&of  the  VnderfUnding,10wW*^  and 
 cleare  Vifion,  is  rather  the  *  A^than  the  Motion 
 ofthatFacultie)  yet  I  fay,italwayes  implyeth 
 more  naturall  Perfe&ion  in  thofe  things  where- 
 unco  it  belongeth  :  for  as  Fire,  the  perfe&eft  of 
 Elements,  and  Heavetyhe  perfe&eft  of  Bodies; 
 fo  the  Soule  of  Man ,  the  perfe&eft  of  formes, 
 hath  the  moft  vehement  motion. 
 
 And  in  this  confederation  (  fo  it  be  alwayes 
 Motion  Ndturatt,govetncd  and  dependant  on  right 
 Keafw  J  I  find  not  any  Corruption  >  though  I  find 
 an  Error  and  abufe ;  that  I  meane3which  maketh 
 Papon  in  geperall  to  be  *Mgritudo  Animi,  a  Sick- 
 neffeand  Perturbation,  and  would  therefore  re- 
 duce the  Mind  to  a  fenfeleffe/*/^/V,  condem- 
 ning all  Life  of  Papon  5  as  Waves  3  which  ferve 
 onely  to  tofle  and  trouble  Reafon.  An  Opinion, 
 which,  while  it  goeth  about  to  give  unto  Man 
 an  ablolute  government  overhirafelfe  ,  leaveth 
 fcarce  any  thing  in  him,which  foe  may  command 
 and  governe. 
 
 For,although  there  be  in  the  #7#over  the  Body 
 an  Imperium  ;  yet  in  rigour,  this  is  not  fo  much 
 to  be  tearmed  Command^  Implojment^  the  Body 
 being  rather  the  Inftrument  3  than  the  Servant  of 
 
 the 
 
 *  MteUettio 
 quiet  intel* 
 liliuAy  Arlfi. 
 VbyftcJ.l.c*. 
 Eihlc.Uo.c.7, 
 
 the  ^us%'ji{  , 
 &c.    . 
 Clem.  AUx. 
 Strom,  lib .4. 
 
 KilX/Lttt))S   "ft   Kf 
 
 An  ft.  Problem. 
 §.$0.30.14. 
 
 Animi  commo- 
 tio avtrfa.  x 
 re  Sid  Rat  tone, 
 &comra  Nam 
 turam,  Cic. 
 
 •&•$(  Minns. 
 Ztn*  apud  La- 
 mium> 
 
4« 
 
 HijUiM. 
 
 *  Bcfci.tr- 
 
 Lm^#I0.2I. 
 
 loh.iu  $$. 
 L«t.**.lf. 
 
 A  Treati/e  of  the  Tafiions 
 
 the  Soule  j  and  the  power  which  the  Will  hath 
 over  it,  is  not  fo  much  the  command  of  a  Mafter 
 over  his  Workmen,  as  of  the  Workman  over  his 
 
 !  Tooles :  The  chiefe  fubje&s  to  the  Will%  are  the 
 Affections^  in  the  right  governing  whereof,  is  ma 
 mfefted  its  greatett  power. 
 
 The  ftrength  of  every  thing,  is  exercifed  by 
 Oppofttion  :  We  fee  not  the  violence  of  a  River. 
 
 1  till  it  meet  with  a  Bridge;  and  the  force  of  the 
 Wind  fheweth  it  felfe  moft,  when  it  is  moft  re- 
 fifted  :  So  the  power  of  theJ^/tfismoft  feene,in 
 
 I  repairing  the  breaches,  and  feeling  the  mutinies, 
 
 J  wherewith  untamed  Ajfeftions  difquiet  the  peace 
 of  mans  nature-,  (ince  excejfe  and  diforder  in  things 
 otberwife  of  fo  great  ufe,  requireth  amendment, 
 not  extirpation;  and  we  make  ftraight a  crooked 
 thing, we  doe  not  breake  it.  And  therefore,as  he 
 in  Tacitut  fpake  well  to  Otho>  when  he  was  about 
 to  kill  himfe\fe,Majore  animotolerari  adverfaquam 
 rdinqul  5  That  it  was  more  valour  to  beare,  than 
 put  otf  affli&ions  with  courage  :  fo  tfiere  is  more 
 honour3in  the  having  AffeEtions  (xxhAvttA^  than  in 
 having  none  at  all ;  the  bufinefle  of  a  wife  man,is 
 not  to  be  without  them,  but  to  be  above  them. 
 And  therefore  our  *  Saviour  himfelfe  fometimes 
 loved,  fome  times  rejoyced,fometiraes  wept,fome- 
 tiraes  defired,  fometimes  mourned  and  grieved ; 
 but  thefe  were  not  Ptfiions  that  violently  and  im- 
 moderately troubled  hiro»but  hc,as  he  faw  fit,did 
 with  them  trouble  bimfelfe.  His  Reafon  excited,di. 
 retted^  moderated,  reprejfed  them,  according  to  the 
 rule  of  perfe&,cleare,and  undifturbed  judgement. 
 
 In 
 
 . 
 
and  Faculties  of  the  Soule. 
 
 In  which  refped,  the  Papons  of Chrift  are  by  Di- 
 vines called  rather  Propaponsythsit  is  to  fay,Begin- 
 nings  of  Paflions,than  Papons  themfelves  5  in  as 
 much  as  theynever  proceeded  beyond  their  due 
 meafure,nor  tranfported  the  Mind  to  undecencie 
 or  exceffe-  but  had  both  their  rifing  and  originall 
 from  Reafon,  and  alfo  their  meafure,boundSjCon- 
 tinuance  limited  by  Reafon.  The  Prions  of  fin- 
 full  men  are  many  times  like  the  toffings  of  the 
 Sea,  which  bringeth  up  mire  and  durt  j  but  the 
 Papons  of  Chrift  were  like  the  rtiaking  of  pure 
 WaterinacIeaneVeflell,  which  though  it  be 
 thereby  troubkd^ytt  is  it  notyW^/atall. 
 
 The Stoicks  themfelves  confefled,  that  wife  men 
 might  be  affe&ed  with  a  fudden  ftrturh  Aliens  of 
 Feare  or  Sorrow,but  did  not  like  weak  menyeeld 
 unto  them,  nor  finke  under  them-  but  were  (till 
 unfliaken  in  their  refolutions  and  judgements, 
 like  %Mmm  in  Virgil: 
 
 Mens  immota  manet  Jacrym*  volvuntur  in&nes. 
 
 He  wept  indeed,but  in  his  (table  mind 
 You  could  no  (bakings  or  diftempers  find. 
 
 fc  And  therefore  indeed,  this  Controverfie  be- 
 tweenethe  PerifAteticks  and  Stoicks,  was  rather  a 
 ftrifc  of  Word  s,than  a  difference  of  Iudgements, 
 becaufc  they  did  cot  agree  in  the  Stbjcfl  of  the 
 Queftion  5  the  one,making  Papons  to  be  Natural 
 the  other,c  Praurnaturall^nd  diforderly  motions. 
 For  the  fcrifmticks  confefled,  That  wife  men 
 ought  to  be  fix'd  &  immovable  in  their  vertuous 
 refolutions,and  not  to  be  at  all  by  hopes  or  fcares 
 
 H  ade- 
 
 49 
 
 Hiersn0  in 
 Mdtb.260 
 Magift.  Sent. 
 
 Aquin.part.l. 
 qtiU*r$4. 
 
 IfdM.lQl 
 
 a  UCtanu  i.6 . 
 
 Au  1 .  it  Civ* 
 
 Deij  t.%  M» 
 
 I.14.C.9: 
 
 A*LGtH,Li9- 
 
 r.t. 
 
 C*cJ»fi<q». 
 
 Mr*. 
 
 Sen*Ep.Zs>& 
 
 deirajMls. 
 
 b  Aqmn.  12. 
 
 Cie.de  fin.  1.4. 
 c  tq  m£Sn  tb^ta 
 
 *•$,£(  J  HtfA- 
 
 Clem.  Alex. 
 vti.inY*i*l* 
 
 Hk.lmCMpAU 
 
 VU.Sm*tf79 
 
 DtegtlMt.i* 
 
 zenow*h7i 
 
SO 
 
 a  Arift<Etbic* 
 EthlC.i.l.C.lo. 
 
 SjromJilf.6. 
 
 c  Plutarch. 
 contr.Stticts* 
 
 PttttarebMb.de 
 viiii/ff  pudore. 
 
 A  Treatife  ofthe'Paflions 
 
 a  deterred  or  diverted  from  rhem:  but  as  a  Dye, 
 to  be  bfourt-fquare  •  and  which  way  ever  they  be 
 caft.to  fall  upon  a  fure  &  firme  bottome.Which 
 is  the  fame  with  that  fevere  and  urimovablecon. 
 ftancie  of  Mind  inVcrtuejin  defence  whereof  the 
 St oicks  banifhed  Affections  from  wife  men :  not  in- 
 tending thereby  to  make  men  like  c  C/enem  in  the 
 Poct,fuch  as  could  not  be  violated  with  any  force, 
 (for  they  acknowledge  fubje&ion  to  the  fir  ft  mo- 
 tions of  Paflion)  but  onely  to  fhew5that  the  wif 
 dome  of  Vertue  fhould  focompofe  &confolidate 
 the  Mind,  and  fettle  it  in  fuch  ftabilitie,  that  it 
 fhould  not  all  be  bended  from  the  Right,  by  any 
 fenfitive  perturbations  or  impulfions.  As  they 
 then  who  pull  down  houfes  ad  joyning  unto  Tern 
 pksydoQyct  fuffer  that  part  of  them  to  (land  ftill, 
 which  are  continued  to  the.  Temple:  fo  in  thede- 
 molifhing  of  inordinate  Papons^  we  muft  take 
 heed  j  that  we  offer  not  violence  to  fo  much  of 
 themsas  is  contiguous  unto  Right  Reafon ;  where- 
 ilnto  fo  long  as  they  are  conformable3tbey  are  the 
 mod  vigorous  infhuraents,  both  for  the  expretfi- 
 on,  and  improvement,  and  derivation  of  Vertue 
 on  others,  of  any  in  Mans  Nature. 
 Now  concerning  the  Accidents  or  manner  of  thefe 
 Ac7s  which  are  from  Vnfion,  it  may  be  considered 
 either  in  regard  of  the  Quantitie  &  Extenfionx:  of 
 the  gvalitie  Szlntentton  of  the  Aft.  And  both  thefe 
 may  bedonfidercd  two  manner  of  waves:  for  the 
 gnmitie  of  Papons,  we  may  confider  that,as  the 
 £u4*titieo[  Bodies,  which  is  either  Continued  or 
 j  Severed:  by  £uanti  tie  Continued,  I  underftand  the 
 I  manner 
 
 , 
 
and  Faculties  of  the  Soule. 
 
 manner  of  a  Pafions  permanencie  and  durance -Joy  Se- 
 vered,  I  meane  the  manner  of  its  multiplkitie  and 
 reiteration  5  from  both  which,  it  hath  the  denomi- 
 nation of  good  ox  bad,&s  the  i£/a?  whereunto  it  is 
 carryed,  hath  a  greater  or  leffe  relation  to  the  Fa- 
 cultie.  For  fome  ob]e6is  are  [imply  ^nd.  without  any 
 limitation,convenient  or  noxious  5  and  towards 
 thefe,  may  be  allowed  both  a  more  durable  and  a 
 more  multiplied Papon:othtxs  axegoodox eviH on- 
 ly twith  fomtcircumfiances  ofTime,Place%Pcrfonfic-< 
 cafionpx  the  like^ which  therfore  require  both  fewer 
 and  leffe  habit  mil motions.Tbt  fame  maybe  faid  of 
 the  gualitie  of  them5  wherein  they  are  fometimes 
 too  remijfet  fometimes  againe  too  excepve  and  *#- 
 w&tatfj, according  to  varietie  of  conditions. 
 
 Concerning  all  thefe,  I  fhall  obferve  this  one 
 generall  Rule^thc  permanencie  or  vanijhingjhc  muL 
 tiplicitit  or  rareneffe^he  exceffi  or  defefl  of  any  Paf 
 fion^is  to  be  grounded  on  and  regulated  by  the  na- 
 ture only  of  its  cbjetl^s  it  beares  reference  to  fuch 
 or  fuch  aperfen  •  but  never  by  the  private  humour  > 
 prejndicefomplexionJbabitjuftomtyOt  other  like  qua- 
 lifications of  the  Mind  it  felfe.To  fee  a  man  of  z/bft 
 and  gem le  nature  over-paffe  fome  J mall  indignitic, 
 without  notice  ox  feeling  5  or  to  fee  a  man  of  an  hot 
 and  eager  temper  tranfported  with  an  txtreamer  and 
 moreduring  Pafiion,  upon  the  finfe  of Tome  greater 
 injuria  more  notably  touching  him  in  his  honefiie 
 oxgoodName-,  is  not  in  either  of  thefe,  any  great 
 matter  of  commendation.:  becaufe,  though  the 
 nature  of  the  objtft  did  in  both  warrant  the  qualkie 
 of  theP^/f^.yet  in  thofe/*r/<wth$yboth  procee- 
 
 H  2  ded 
 
 51 
 
51 
 
 Mtrcst, 
 
 Hijt.lib.l. 
 
 A  Treatife  of  the  Tafions 
 
 j 
 
 dcd  out  of  humour  and  complexion ,  and  Dot  out 
 ferious  confidcration  of  the  injuries  themfelvcs, 
 by  which  onely  the  Papon  is  to  be  regulated. 
 
 Of  thefc  tiro  cxtreamesjhedefcft  is  not  focom- 
 monly  feene,  as  that  which  is  in  the  exceffe :  And 
 therefore  we  wil  here  a  little  obfervejWhatcourfe 
 may  be  taken  for  the  allaying  of  this  vehement  it  oi  j 
 our  jjfettiensyvrhcxeby  they  difturbe  the  quieted 
 darken  the  ferenitie  of  mans  Mind.  And  this  is 
 donc,either  by  oppofing  contrary  Papons  to  contrary  5 
 which  is  Arifioiles  rule3who  advif  eth,in  the  bring- 
 ing of  Papons  from  an  extreame  to  a  mediocritiey  to 
 incline  &  bend  them  towards  the  other  extreame^ 
 as  Husbandmen  ufe  to  doe  thofe  Trees  which  are 
 crooked;or  as  dim  and  weak  eyes  doe  fee  the  light 
 belt,  when  it  is  broken  in  a  fhadow  :  or  elfe  it  is 
 done,by  featuring  and  diftrafting  of  them^and  that 
 not  onely  by  the  power  of  Reafon,  but  fometimes 
 alfo  by  a  cautelous  admixture  of  Papons  amongft 
 themfelves ,  thereby  interrupting  their  free  cur. 
 rent :  For,as  ufually  the  Affeftionsoixht  Mindzit 
 bred  one  of  another,  (as  the  Powder  in  the  Pan  of 
 a  Gun  will  quickly  fet  on  fire  that  in  the  Barrell) 
 as  Griefc  by  Anger  ^  (Circumftexit  eos  cum  irk  con- 
 dolefcens,  He  looked  on  them  with  Anger  ^  being 
 grieved)  and  F care  by  Love  • 
 
 Pes  cft9fbHichi)ple#a  Timoru^Amor: 
 
 The  things  to  which  our  heart  Love  bearct, 
 Are  obje&s  of  our  carefull  Feares. 
 
 and  Defire  by  Ftan  •  as  in  him  of  whom  Tacitm 
 {pezhes9Pinjgeiat(ir  metum^uo  magit  comufifceret; 
 
 That 
 
m\ * "     ~  i 
 
 and  Faculties  of  the  Soule. 
 
 That  to  juftific  his  Defiresfit  pretended  his  F cares: 
 So  likewife  are  fome  Papons  ftopt,  or  at  leaft  bri- 
 dled &  moderated  by  oihcts^Amorfiras  mittit  timo- 
 rem^exkCt  Love caiteth  out  Feare.  It  faring  in  this, 
 as  Plutarch  hath  notedin  the  hunting  of  Bcafts^that 
 they  are  then  eafieft  taken,  when  they  who  hunt 
 them,put  on  the  skins  of  Bcafts.  As  we  fee,the  light 
 and  heat  of  the  Sun  Alining  upon  fire,  is  apt  to  dif 
 courage  it,&  to  put  it  out.  And  this  was  that  which 
 made  Sauljvhen  h6  was  poflcfled  with  thofe  flrong 
 fits  of  Melancholy  working  in  him  Furie,Grtcfe,md 
 Horror t  to  have  recourfe  unto  fiich  a  Remedle^  as  is 
 moft  forcible  for  the  producing  of  other  Papons  of 
 a  lighter  nature;  and  fo  by  confequence,for expel- 
 ling thofe. Thus,as  we  fee  in  the  Body  Militaries 
 Tacitus  hath  obfervcd  )  Vnm  tumult  m  eft  alterius  re- 
 mediumXtet  one  tumult  is  the  cure  of  another*  and 
 in  the  Body  Naturally  fome  Difeafes  are  expelled  by 
 others :  fo  likewife  in  the  Mindfaportsfls  they  mu« 
 luilly  generate^  fo  they  mutually  weaken  each  other. 
 It  often  falkth  out,that  the  voluntarie  admiffion  of 
 one  loffe^  is  the  prevention  of  a  greater :  as  when  a 
 Merchant  cafteth  out  his  warcjo  prevent  afiipwrack. 
 and  in  zfnblike  Fire>mex\  pull  down  fome  houfes  un- 
 toucht,to  prevent  the  fpreading  of  the  fame :  Thus 
 is  it  in  the  PApions  of  the  Mind^  when  any  of  them 
 are  cxcefiive>the  way  to  remit  themes  by  admitting 
 of  fome  further  perturbation  from  others,  and  fo  di. 
 grafting  the forces  of  the  former :  Whether  the  Paj- 
 flons  we  admits  be  contrarie  ;  as  when  a  deadPaifte  h 
 cured  with  a  (fuming  Feaver,znd  Souldiers  fupprefle 
 the  feare  oiDeath.by  the  Jhame  ofBafeneflt  • 
 
 H  %  'to? 
 
 *J 
 
 dtfurtUtd. 
 AlexiMdrh 
 
 Hi/l.M.%. 
 
H 
 
 llitd.r.itu 
 
 UUdj.$oo. 
 
 a  Calcm  c&lo- 
 ribm  oner  undo 
 deprimimus9& 
 fanguinu  flu- 
 xum  defufa. 
 vtHula.  rtvo- 
 ctmWyTertitB. 
 b  Clem.  Alex* 
 P*dat.l.i.c.Z, 
 
 A  T*reatife of  tkeT* anions 
 
 Aifbo  KeuitfAiirtP. 
 
 O  fc  Are  full  Grecians,  in  your  minds  recount  > 
 To  what  great  fhame  this  iaferfeffe  will  amount : 
 
 and  the  hatreds  their  Generality  the  loveoi  their 
 Countrcy  5  as  Vlyffes  perfwaded  ^Achilles ; 
 
 T«£;^e;'Kf  khicupi  nolo? r&flov,  &c. 
 
 Though  Agamemnon  and  his  gifts  you  hate, 
 Tct  looke  with  pittie  on  the  dolefullfiate 
 Of  all  the  other  Grecians/*  the  Campe, 
 Who  on  your  Name  will  divine  honour  ft  ampe% 
 When  you  this  glory  jhall  to  them  afford, 
 Tofave  them  from  the  rage  <?/He&crs  sword.  • 
 
 Or  whether  they  be  Papons  of  a  differ entjdxxt  not  of 
 a  repugnant  nature  -,  and  then  the  effetf  is  wrought, 
 by  revoking  fome  of  the  J}irits^  which  were  other- 
 wife  all  imployed  in  the  fervice  of  one  Papon^io  at- 
 tend on  them ;  and  by  that  meanes  alfo,  by  diver- 
 ting the  intention  of  the  Mind  horn  one  deep  Chan* 
 **// into  many  croffe  and  broken  Streames  ^  as  men 
 are  wont  to  aftop  one  flux  of  b loud,  by  making  of 
 another;and  b  to  ukfriftions  to  the/^to  callaway 
 and  divert  the  humours  which  paine  the  head. 
 
 Which dippationzndfeattering  of  Papon,  as  it  is 
 wrought  principally  by  this  mutuall  confounding 
 of  them  amongft  thcmfelves,fo  in  fome  particular 
 cafes  likewife,  two  other  wayes;  namely,by  commu- 
 nion in  diver fe  fufyeffs,  and  extenfion  on  diver fe  ofcr 
 jefis.  For  the  firft,  we  fee  in  matter  of  Gricfe,  the 
 Mind  doth  receive  (as  it  were)  fome  lightneffe  and 
 
 comfort, 
 
and  Faculties  oftheSoule* 
 
 comfort,  when  it  finds  it  fclfe  generative  unto  q- 
 thers,and  produces  fympat&te  in  them :  For  hereby 
 it  is  (as  it  were)  disburthened^and  cannot  but  find 
 that  eafier>to  the  fuftaining  whereof,it  hath  the  af- 
 fiftance  of  anothers  fhoulders.  And  therefore  they 
 were  good  (though  common)  obfervations  : 
 
 Cura  leves  loqumturjngentes Jlapem:  And, 
 J  lie  dokt  verb>qui  fine  tcjfe  dolet. 
 
 Our  tongues  can  lighter  Cares  repeat, 
 When  filencc  fwallowes  up  the  great : 
 He  grieves  indeed, who  on  his  friend 
 Vnteftified  teares  doth  fpend. 
 
 That  Grief e  commonly  is  the  moft  beavie,  which 
 hach  feweti;  ve&tsfiy  which  to  dijfufe  it  felfe:which, 
 I  takeicwillbeoneoccafionofthe^w^^of/V;- 
 f email  torment^  becaufe  there,  G>/>/(?  (hall  not  be  any 
 whit  tranfient^o  work  commiseration  in  SLnyJpecJator, 
 but  altogether  immanent  and  reflexive  upon  it  felfe. 
 
 Thus  likewife  we  fee(to  inftance  in  that  other  par- 
 ticular branch,  of  diffufing  the  Papons  upon  diver  ft 
 objects)  how  the  multitudeof  thefe,if  they  be  Hete- 
 rogenea/l  and  unptbordmate^doih  oftentimes  remit  a 
 i^//0#:forcxarnpte,in  Lovc^  I  take  it.  that  that  man 
 who  hath  a  more  general?'  Love,  hath  a  leffe  vehement 
 Love ]  and  the  [^reading  of  Ajfeclionjs  the  weakening 
 of  it,(  I  mean  ft  ill  in  things  not  abfbiute  fubordinate^ 
 for,  a  man  may  love  a  Wife  more  with  Children, 
 than  without  them5becaufe  they  are  the  Seales  and 
 Pledges  of  xhztLove)  as  a  River5when  it  is  cut  into 
 many  leflTer  ftreamesjuns  weaker  &  fhallowcr.  And 
 this,I  conccive,is  the  reafon,  why  Salmen^hen  he 
 
 com- 
 
 55 
 
5<S 
 
 TLu.icAmic. 
 multitud. 
 *Anachavfit 
 cipiisiLatrtJi. 
 
 lliadM79* 
 Vlutanb.  de 
 
 muUiuAmic* 
 
 A  Treatife  ofthe^Pafiions 
 
 commendeth  tftrong  Love^  givetb  it  but  ifingU  ob- 
 je^^Thereuafr/endneererthanaBrot/jerfinc^in  whom 
 the  rayes  of  this  affection^  like  the  Sun-bearaes  in  a 
 glafle,being  more  united5might  withal  1  be  the  more 
 fervent.  I  remember  not,tbat  I  ever  read  of  wonder- 
 fullLove  amongft  men,which  went  beyond  Couples*, 
 which  alfo  /toiftotle  and  Pint  arch  have  obferved.  And 
 therefore  weiee, in  that  (late  there  is  or  (hould  be 
 greater  ajfc8ionz  wherein  is  the  lea  ft  communitie: 
 Conjugal! Love>*$  it  is  mo&Jinglefo  it  is  ufually  the 
 ftrongejl^  and  in  the  Ifliies  and  Bleffings  thereof, 
 there  is  fcarce  any  more  poweifull  Epithite  to  win 
 £w£,than  Vnigemtw>iVL  onely  Sonne. 
 
 He  lov*d  me  as  one  loves  the  onelj  Sonne 
 Of's  old  agejorne  to  great  Pojfepen. 
 
 Infomuch,  that  even  in  Gto/bimfelfe  (to  whom 
 tbefe  Papons  are  but  by  an  Antbrofopathy  attribu- 
 ted) that  more  generall  Love  of  his  Providence  and 
 Prefervation^which  is  common  to  all  his  Creatures) 
 is  (if  I  may  fo  fpeake)  of  a  lower  degree,  (though 
 not  in  refpe&of  any  intention  or  remifllon  in  his 
 Will ,  but  onely  the  effe&s  thereof  towards  the 
 things  themfelves)  than  that  more  Jpeciall  Love  of 
 Adoftion^hlch  he  extendeth  only  to  thofe,whora 
 hevouchfafeth  to  make  One  in  him,  who  was  Vnu 
 gtnitus  and  VileStu  from  cverlafling. 
 
 I  doe  not  then(by  the  *ray)condemne all  firong  and 
 united  Papons  -  but  only  I  obferve  how  thofe,  wh  icb 
 hereby  grow  exorbitant,  &  work  Prejudice  to  the  S§ule% 
 may  by ifcafonabledtjlraclingoithemfccreditced unto 
 
 a 
 
and  Faculties  of  the  Soule.  57 
 
 a  wholfomc  temper :  for  as  it  is  noted  ,  that  a- 
 mongft  men ,  thofe  who  have  bodies  moft  ob- 
 noxious to  day  ly  maladies,  are  commonly  more 
 fecure  from  any  mortall  danger,  than  thofe  who 
 though  free  from  any  generall  dittempcrs,  doe 
 yet  find  the  furprizeof  one  more  violent  j  fo  is  it 
 with  mens  Paflions  :  Thofe  who  have  a  nature 
 readie,upon  fundry  occafions  to  break  forth'into 
 them,  doe  commonly  findc  them  lefle  virulent 
 and  morofe,than  rhofe  who  have  not  their  Pafli- 
 ons fo  voluble,  and  readic  to  fpread  themfelves 
 on  divers  obje£ts,but  exercifing  their  intentions 
 more  earncftly  upon  one. 
 
 CHAP.  VIII. 
 
 Of  the  effefts  of  Papons  bow  they  jbarpen 
 Vtrtw  :  Of<vitioM  Qoncupifcence  ,•  of 
 their  blinding,  'diverting,  diftratting,  and 
 precipitating  of  Reafon,  and  of  their  di- 
 ftempering  the  Body, 
 
 He  laft  confiQeration  of  Paflions, 
 was  according  to  the  Confe 
 quents  of  their  Ad  ,  which  are 
 theends  and  effe&s  thereof,  both 
 which  I  include  in  one ;  becaufe 
 the  naturall  end  of  all  operative 
 qualities,is  the  effeds  which  they  are  appointed 
 by  their  ownc,  or  a  fuperiour  Vertue  to  produce. 
 1    I  Now, 
 
58  A  Treatife  of  the  Tafions 
 
 iib.t.Tzfcul. 
 
 PluttYckJlb. 
 
 Ethlcl  lib>*» 
 
 car.^ 
 
 !•!• 
 
 <.Tj-.± 
 
 Now,  though  in  the  particulars  there  be  feverall 
 perfe&ionsconfer'd  both  on  the  operations  of 
 the  Will ,  and  of  the  Vnder (landing,  from  Paffi- 
 ons  •  yet  I  cannot  thinke  on  any  other  generall 
 effeft  which  belongeth  equally  unto  them  all, 
 !  but  that  onely  which  Tally  hath  obferved  out  of 
 j  the  Pcripatct'tcks  of  Anger,that  they  are  the  ilarp- 
 j  ners*  ( and  to  keepe  his  phrafe)  the  Whetftones 
 of  Vertue,  which  make  it  more  operative  and 
 !  fruitful! :  for  Paflion  ftirring  up  the  Spirits,  and 
 |  quickening  the  Fancie,  hath  thereby  a  direft  in. 
 fiuence  upon  the  Habits  and  Manners  of  the 
 Mind  5  which  being  in  this  eftate  conftrained  to 
 fetch  all  her  Motions  from  Imagination,  produ- 
 cetfa  them  with  the  fame  cleareneffe  and  vigour 
 -as  they  are  there  reprefented.   And  therefore 
 Arijlotle  fpeaking  of  thefe  two  Elements  and 
 Principles  of  all  Paflion,  Pleafure  and  Griefe, 
 (one  of  which,all  others  whatfoever  partake  of) 
 makes  them  the  Rules  of  all  our  Anions,  by 
 which  they  are  all  governed,  and  according  to 
 the  meafure  whereof,  they  retaine  their  feverall 
 portions  of  Goodnefle.   Thus  Anger,  Zea!e, 
 Shame,  Griefe,  Love,  are  in  their  feverall  orders 
 the  Whetftones,  wllbreon  true  Fortitude  fharp- 
 neth  its  Swcrd :  for  men  arc  never  more  negleft- 
 full  and  prodigall  of  their  b!oud,than  when  they 
 are  throughly  pierced  with  a  fenfe  of  injuries, 
 or  grieved  with  a  lofle  of  their  owne,  or  their 
 Countreyes  honour  :    So  the  Poet  fayth  of 
 CMezemwS)  when  ^Bneas  had  flaine  Laufa  his 
 fonne  5 
 
and  Faculties  of  the  Souk. 
 
 %Aiflttat  ingens 
 
 Imo  in  cordefudormixtoque  infant  a  lutttty 
 Etfnrils  agitatus  Amor^  &  confctA  virtus. 
 
 A  noble  fbame  boy  I'd  in  his  Jowefl  breft, 
 Rage  mixt  with  griefe  fuffer'd  him  not  to  reft: 
 Love  and  a  confcious  Valour  fet  him  on, 
 Aiid  kindled  furious  Refolution. 
 
 So,  Love  and  Compaflion  are  the  inciters  of 
 Bountic ;  Hope,the  ftay  and  anchor  of  Patience- 
 keeping  the  Mind^amidft  perils  and  cafualties, 
 from  floating  and  finking  •  Feare,  the  fharpener 
 of  Induftrie;  and  Caution  an  antidote  in  all  our 
 a&ions,  againft  Violence,  Rafhnefie,  and  Indif- 
 cretion :  as  Latinm  faid  unto  TurMu^when  in  rage 
 he  haftned  to  a  combat  with  *&nea$  $ 
 
 f —quAntum  Ipfe  fcroci 
 
 Virtute  exuftrasjAnto  me  impenjim  tquum  eft 
 Confolere^Atque  omnes  metuentem  cxpendere  CAfiu. 
 
 The  more  undaunted  Courage  doth  you  move, 
 'Tis  fit  my  ferious  Feares  fhew  the  more  Love  ; 
 In  mature  counfels,  and  in  weighing  all 
 The  various  dangers  and  "events  may  fall. 
 
 Thofe  imputations  therefore  which  TuSy  and 
 Seneca,  znd  other  Stoicall  Philofophers  make  a- 
 gainft  Paffions,  are  but  light  and  emptie ,  when 
 they  call  them  difeafes  and  perturbations  of  the 
 Mind  j  which  requireth  in  all  its  anions  both 
 
 1 2  health 
 
 59 
 
 o£neld.t  £.10. 
 
 o£neld.Hb*nt 
 
6o 
 
 A  Treatife  of  the  'Papons 
 
 health  and  ferenitie,  a  ftrong  and  a  cleare  judge 
 ment;both  which  properties,  they  fay,  arc  im- 
 paired by  the  diftempcrs  of  Paflion  :  For  it  is 
 abfurd  to  thinke,  that  all  manner  of  reft  is  either 
 healthfull  or  cle$rc .  or  on  the  other  fide.all  mo. 
 tion  difeafed  and  troublefome :  for  what  water 
 more  fweet  than  that  of  a  Spring,  or  what  more 
 thick  or  lothfome,  than  that  which  ftandetk  in  a 
 puddle,  corrupting  it  fclfe.  As  in  the  Wind  or 
 Seas,  (to  which  two,Pafllons  are  commonly 
 compat'd  )  a  middle  temper  betweene  a  quiet 
 Calme  and  a  violent  Tempeft,  is  moft  fervice- 
 able  for  the  paflage  betweene  Countreyes  •  fo 
 the  agitations  of  Paflion ,  as  long  as  they  ferve 
 onely  to  drive  forward,  but  not  to  drowne  Ver- 
 tue  •  as  long  as  they  keepe  their  dependance  on 
 Reafon,  and  run  onely  in  that  Channell  where- 
 with they  are  thereby  bounded ,  are  of  excel- 
 lent fervice,  in  all  the  travaile  of  mans  life,  and 
 fuch  as  without  which,  the  growth,  fucceffe, 
 and  difpatch  of  Vertue  would  be  much  im- 
 paired. 
 
 For  the  corrupt  effe&s  of  Paflion  in  general!, 
 they  are  many  more,becaufe  there  may  be  a  mul- 
 tiplicitie  as  well  of  Evill  as  of  Error,when  there 
 is  but  a  unitie  of  Goodncfle  or  of  Truth.  And 
 thofe  effe&s  may  be  either  in  refpe&  to  them- 
 felveSjOneamongft  another,or  in  reference  to  the 
 Vnderftanding,  Will,  or  Body.  The  effeftsof 
 them  amongft  them felves,is  in  their  mutual!  ge 
 neratingand  nou?  idling  of  each  other;  as  Feare 
 is  wrought  by  Love,  and  Anger  by  Griefe,  Drier 
 
 ex  at  at 
 
— — — — uu»m— ■  imarnm n  Kj.junkmwm "   — ' firtmrnrinwin  i      i 
 
 and  Faculties  of  the  Soule. 
 
 excitat  iras  •  as  a  Lyon,  when  wounded ,  is  mod 
 raging, 
 
 -  jixumque  Utronis 
 Impuvidumfi-angit  telum.&fr emit  ore  crutnto. 
 
 With  bloudie  roouth,and  an  undauqted  heart, 
 Breaks  &  teares  from  his  wound  the  faftned  dart. 
 
 Which  effe&  of  PaflionSjIhave  before  touch- 
 ed upon  •  neither  is  it  alwayes  a  corrupt  effe&, 
 but  onely  then,  when  there  is  in  the  Paflion  ge- 
 nerative fomediftemper.  Secondly,  in  refpeft 
 of  the  Fnderfianding  and  JVM,  ( both  which  I 
 comprize  under  one  Name  of  Reason)  I  conceive 
 the  Corruptions  to  be  principally  thefc  foure  • 
 ImpejlurC)  or  Sedu6tton  ;  Alienation ,  or  With- 
 drawing ;  Diftrattton ,  or  Confounding  ;  and 
 Precipitancies  or  an  Head- long  tranfporting  of 
 Reafon. 
 
 Now  concerning  thefe,  we  are  fir  ft  to  remem- 
 ber, that  there  is  in  every  Man  a  Native  and 
 Originall  ftrugling  betweene  appetite  and  Rea» 
 [on  •  which  yet  proceedeth  from  Corruption, 
 and  the  Fall  of  Man ,  not  from  Mature  entire : 
 For,  from  the  Law  of  Creation  ,  there  was  no 
 formall  0/^0/?>/0#,but  a  Subordination  betweene 
 Spirit  and  Senfe ;  Man  having  it  in  his  owne 
 power,  to  excite,  continue,  remit,  lay  downe 
 his  Paffions  ,  as  Reafon  (hould  di&ate  unto 
 him.  And  therefore  (notwithftanding  the  O- 
 perations  of  appetite  are  common  unto  Men 
 andBeafts)  yet  may  we  not  grant,  that  they 
 I  3  have 
 
 6l 
 
 o£iteid,Lit, 
 
 I'id.Aquin.ii. 
 
 I. 
 
 Ttutareb.  de 
 virtute  Moral. 
 AriftouEtbic* 
 
 Tlato  a  pud 
 Tbeodor.  Sem* 
 S,dtNauHom» 
 Imperat  Ani- 
 mus torpori  & 
 faretur:  lm» 
 perat  Animus 
 fitfti&  tejijli- 
 tttf.  AugJJanf* 
 tib.$»c,9,io* 
 Aitg.Civ.Dei, 
 
6z 
 
 Ajftfttu  in  bo- 
 
 mtnttrantin 
 
 pottftateejiu 
 
 trip  licit er 
 
 quantum  ad 
 
 excuauonem, 
 
 4urathaemt 
 
 intenuontm, 
 
 &rmi$onm* 
 
 Perenin  Gtntf. 
 
 libA. 
 
 A  T*reatife  ofthe'Pafions 
 
 have  the  fame  manner  of  being  educed  and  go- 
 verned in  both  thefe. 
 
 For,  as  the  Operations  of  the  vegetative  Soule, 
 though  common  to  Beads,  Men,  and  Plants,  are 
 yet  in  either  of  thefe  feverally  fo  retrained  ,  as 
 that  they  are  truly  fayd  to  be  the  proper  and  pe- 
 culiar workes  of  that  fpecificall  forme ,  unto 
 which  they  are  annexed  ;  fo  likewife  the  Sensi- 
 tive Appetite,  though  generally  it  be  common  to 
 Men  and  Beafts,  yet  in  Men  it  was  ordained,  to 
 proceed  naturally  from  the  government  of  Rea- 
 jon  .  and  therefore  may  properly  be  called  an 
 Humane  Appetite,**  being dcfermined,reftrainedj 
 and  made  conformable  unto  Mans  Nature  :  fo 
 that  as  long  as  Man  continued  iotire  and  in- 
 corrupt,  there  was  a  fwect  harmonie  betweene 
 all  his  Faculties,  andfuchanhappie  fubordina- 
 tion  of  them  each  to  other,  as  that  every  Mo- 
 tion of  the  Inferiour  Power  was  dire&ed  and 
 governed  $  and  therefore  might  truly  anil  pro. 
 perly  be  attributed  to  the  Superiour  :  But, 
 when  once  Man  had  tafted  of  that  tnurthering 
 Fruit,  and  poyfotfd  him  and  all  his  Poftert- 
 tie  •  then  began  thofe  Swellings,  and  inward 
 Rebellions ,  which  made  him  as  lame  in  his 
 Naturall ,  as  dead  in  his  Spiritual!  Conditi- 
 on.  Whence  Papons  are  become ,  now  in  the 
 ftate  of  Ccrrupti$n>  Beaftly  and  Senfuall,  which 
 were  before,  by  Creation,  Reafonable and  Hu- 
 mane :  For,  CMan,  being  in  hwottr ,  was  without 
 Vnderfianding ,  and  is  become  *s  the  Beafts ,  that 
 perifh. 
 
 Bat 
 
and  Faculties  of  the  Soule. 
 
 But  to  returne :  We  are  (as  I  faid)  to  remem- 
 ber, chat  there  is  in  Man,  by  reafon  of  his  gene- 
 ral! Corruption,  fuch  a  diftemper  wrought,as  that 
 there  is  not  onely  crookednejfe  in,  but  dijfemiori 
 alfo,  and  fighting  betweene  his  parts:  And, 
 though  the  "Light  of  our  Reafon  be  by  Mans 
 Fall  much  dimmed  and  decayed  5  yet  the  re- 
 mainders thereof  are  fo  adverfe  to  our  unruly 
 Lsfppetitf,  as  that  it  laboureth  againft  us,  as 
 the  Philiftims  againft  Samfon  •  (  or  rather  in- 
 deed, as  BaliUb ,  for  Samfons  eyes  were  truly 
 put  out#,  before  ever  the  PhiliHims  were  upon 
 him  )  it  laboureth  ,  I  fay ,  to  deprive  us  of 
 thofe  Reliques  of  Sight  %  which  we  yet  re- 
 taine.  . 
 
 And  this  is  that  firft  corrupt  effett^  which  I 
 call  *  lmpotfurey  or  Occaecation*  whereby  Paf. 
 fion-  reigning  in  the  lower  parts,  and  being  im- 
 patient altogether  of  refinance  or  controule, 
 laboureth  to  muffle  Reafon ,  and  to  obliterate 
 thofe  Principles  and  originall  Truths,  where- 
 by their  unrulinefle  might  be  reftrained.  And 
 hence  it  is,  that  every  man,  when  he  hath 
 given  place  to  the  violence  of  ^Appetite ,  la- 
 boureth next  to  incline  and  prepare  his  LMind 
 for  Affent ,  and  to  get  Reafon  on  the  fame  fide 
 with  Papon.  *  Difobedieme  Is  ever  cavillings 
 and  contentious  ;  and  he  who  will  not  worke 
 the  Righteoufneffe  of  God  ,  will  be  fure  to 
 difpute  againft  it,  and  to  (tumble  at  it.  And 
 therefore  the  Apoftle  telleth  us ^  that  Repen- 
 tante^  and  putting  away  of  Lufts,  is  the  onely 
 
 pre- 
 
 *j 
 
 *  Tama  e(l  vit 
 volHpt*tkm3Ht 
 &  ignoranti' 
 am  protetet  in 
 occafonetn,  & 
 confe'untiam 
 cotwmpat  in 
 diflimulatiih 
 nfm.TenuU.de 
 fitftac.  cap.u 
 Jrift.qbetor. 
 Iita.t.3. 
 £>*"<  .//.5.r.2 
 
 To  j8  J)zMov  at  J 
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 Hlppolir. 
 
 Prp.10.8. 
 Eccltf%$.  z. 
 zTim.i.if. 
 
 i  Pet.i.%. 
 
! 
 
 I 
 
 <H 
 
 Ari@,  tib.7. 
 
 Rhetor,  lib  A9 
 cap. i* 
 
 Plutarch,  de 
 SileruAnimaL 
 Cltm.AifXk  in 
 FitdagJ.^11, 
 
 A  Treatife  of  the  Tafions 
 
 preparation  to  Acknowledge  the  Truth  :  For, 
 (6  long  as  any  man  refolves  to  hold  faft  his 
 finnc  j  he  will  ever  reje&  the  Truth,  that  op- 
 pofeth  it,  and  bribe  Reafon  to  fay  fomething 
 for  it. 
 
 And  the  Reafons  hereof,  are  tbefe  two;  a 
 Love  of  our  Papons  y  and  a  Love  of  our  Eafc. 
 For  the  former,  it  is  the  fpeech  of  K^iriflotle, 
 K*tfa  **  $$afn™  *n&i  >  That  cvill  and  inordi- 
 nate Motions  have  a  power  in  them ,  to  ccr- 
 rupt  Principles  of  Reafbn .  and  to  make  a  man 
 commit  that ,  which  in  Rhetorique  is  with 
 i^J rijlotle,  zbfard  i  but  in  Divinitie,  witfr  Saint 
 Peter  %  damnable  •  w  ww*  spifrhhv  ™£> ,  to  per- 
 vert  and  make  crooked  that,  which  (hould  be 
 the  Rule  and  Iudge  in  our  Anions.  For  Pafi 
 [ton ,  in  oppofition  to  Reason ,  is  like  an  Hu- 
 rnour^  which  falling  from  the  Head  to  the 
 Eyes ,  darkeneth  the  Sight  thereof ;  or ,  as 
 forae  Concave  Glajfes  ,  which  reprefent  the 
 Species  of  things  to  the  Eye ,  not  as  they  are 
 in  themfelves  $  bat,  with  thofe  Inverfions, 
 Depreflions ,  and  other  the  like  Deformities , 
 which  the  indifpofition  of  the  Glaflc  fra- 
 meth  them  unto :  or,  as  it  is  fayd  of  the  Po- 
 lyfvs ,  that  he  changeth  himfelfe  alwayes  into 
 the  colour  of  the  Rock  ,  in  which  he  hides  5 
 and,  as  they  faine  of  Pr$tem : 
 
 7rj(y77stt  hiui  $uiT  hvrfrftiQ'i 
 
 ACrd  f  4Tn7<t  <P$dK*vt  Kai  *i$f*K*s>  hJ)t  /xl}*  ffti. 
 
 He 
 
■     I  -  ■  ■  ■ —- — — —- — 1 ~- — . ~ ■ , . ,       — _— -_ 
 
 and  Faculties  of  the  Soule.  65 
 
 He  made  himfclfe  a  Lyon,  and  anon 
 Became  a  Boare,  a  Pant  her,  a  Dragon. 
 
 So  likevvife  ,  the  Fnder {landing  being  once 
 invaded  by  Papon ,  is  brought  to  change  into 
 diverfefhapes,  and  to  judge  of  things,  not  ac- 
 cording to  their  naked  and  naturall  truth  3  but 
 according  as  it  finds  them  beare  in  the  Fancie 
 thofe  impreflions  of  Pleafhre ,  which  are  mod  a- 
 greeable  to  corrupted  Nature. 
 
 And  another  Reafon ,  why  we  feeke  to  war- 
 rant and  to  raaintaine  a  Papon  y  when  we  have 
 given  way  unto  it ,  is  the  love  of  our  Eafe  : 
 For  every  man ,  though  he  can  be  content  to 
 delight  in  the  pleafure  of  a  Corrupt  Pafiien  . 
 yet  that  part  of  it,  which  hath  the  fting  in  it, 
 is  unpleafant  :  and  therefore  there  is  required 
 the  hand  of  Reafon ,  by  Apologies,  Pleadings, 
 and  BIandifhments,eithei  to  mollifie  the  Pafiton, 
 that  it  (hall  not  then  pierce,  or  to  harden  and 
 arme  the  frtjeft ,  that  it  may  not  be  fenfible 
 of  it. 
 
 And,  that  this  Deceit  and  Exceeation  is  a 
 proper  worke  of  Papon,  (befides  our  owne 
 davly  experience)  this  one  Argument  might 
 fufficiently  proove  5  namely ,  the  Pra&ice  of 
 Heretiques :  who  propofing  to  themfeives  ey- 
 ther  Gaine,  or  any  other  Carnall  and  corrupt 
 End  ;  did  thereupon  prefently  (as  the  Apo- 
 ftle  notes )  vent  the  perverfe  Difputes  of  their 
 owne  corrupt  Minds  3  and  make  all  Truth  an 
 
 K  Hand- 
 
 cAgrotaxtes 
 Medici  aiss 
 Medicos  ad  fe 
 veea.ni>&  Ma* 
 giStripataftrx 
 alusMa?  jivos, 
 
 u{  hv  Jluxtf&.oi 
 
 tf)i<£  TV   Kg/ieiy 
 
 cv  7ru'$i  5>Hf. 
 Arift.TQtit. 
 itb.3»cap*i6. 
 
 Tertull.contr* 
 V&lm.  cap4> 
 
66 
 
 I  T*«.$»  f . 
 
 Tert kl.de  Faga. 
 Ifid.  Vtluu  Lu 
 ep.iou 
 
 Htrod.Tbith. 
 
 . 
 
 A  Treatif*  oftbeTafiiws 
 
 **m 
 
 Hand-maid  and  Lacquey  to  their  owne  Lulls}' 
 And  proportionally  thereunto,  their  cuftome 
 hath  beene  ,  Prius  perfuadere  qukm  docere  ,  to 
 creepe  upon  the  Affe&ions  of  Men  ,  and  get 
 footing  there ,  before  ever  they  would  adven. 
 ture  the  entertainment  of  their  falfe  Do&rines : 
 And  as  it  is  fayd  of  God  ,  that  hee  firft  ac- 
 cepted  Abel ,  and  then  his-  Sacrifice  •  Co  doe 
 they  labour  firft,  to  worke  an  approbation  of | 
 their  Perfons  in  the  hearts  of  Men  ;  whence, 
 in  the  fecond  place ,  their  perverfe  Conceits 
 doc  finde  the  eafier  accefle  to  their  Vnder- 
 landings. 
 
 For,  when  filly  and  unftable  Mindes  fhall 
 once  be  brought  to  fuch  a  Prejudice,  as  to 
 have  the  Perfons  of  Men  in  Admiration  . 
 when  they  (ball  fee  an  Impoftor  come  unto 
 them  ,  as  a  man  that  had  wholly  renounced 
 the  World  ;  like  Zopjrus  or  Sjncn  ,  clothed 
 and  deformed  with  feeming  Povertie  and  Re- 
 pentance ;  drawing  in  and  out  his  breath  with 
 no  other  motions,  than  fighes ;  pretending  to 
 bring  nothing  but  the  plentifull  Promifes  of 
 Salvation,  Teares  in  his  Eyes,  Oyle  and  Ho. 
 ney  in  his  Mouth  ,,and  the  mod  exquifite  Pi- 
 dure  of  true  Holynefle ,  which  it  is  poflible 
 for  the  Art  or  Hypocrifie  of  Mans  Invention 
 to  draw  out :  How  can  the  Vnderftanding  of. 
 weake  and  fimple  people  choofe  (  efpecially 
 being  before  framed  unto  beleefe  ,  by  thofe 
 two  Credulous  Qualities  ,  of  IgnotAnct  and 
 T tarty  but  be  made  inclinable  to  receive, not 
 I  onely 
 
and  Faculties  of  the  Souk. 
 
 onely  willingly  ,  but  with  greedineffe  alfo , 
 whatfoever  poyfonous  Do&rine  ,  under  pre- 
 sence of  wholefomc  and  faving  Phyfique* 
 fuch  a  fubcill  Importer  (hall  adminifter  unto 
 them  }  Such  a  great  force  there  is  in  Volun- 
 tarie  Humilitie,  negledling  of  the  Body,  and 
 other  the  like  pretended  pious  Frauds ,  to  in- 
 finuate  and  take  pofleffion  of  weake  and  cre- 
 dulous Natures  5  with  whom  haply  ,  more 
 Reall  ,  Serious  ,  and  Spirituall  Arguments  9 
 comming  with  lefle  pompe  and  oftentation , 
 would  not  prevaile. 
 
 : — —Captlque  dolls,  lacrymifque  coattis 
 Quos  neque  Tydides  nee  Larijftqs  Achilles 
 No*  ami  domuere  decern,  nw  mi  lie  carin*. 
 
 They  are  furpriz'd  by  frauds  and  forced  teares. 
 In  whom  their  greateft  foes  could  work  no  fearesj 
 Whom  ten  ycres  war  not  won,nor  thoufand  (hips, 
 Are  fnar'd  and  conquered  by  perjurious  lips. 
 
 The  fecond  manner  of  Ctrrnftion  ,  which 
 Papon  ufeth  on  the  Vnderftanding  and  Will, 
 was  Alienating  or  withdrawing  of  Reafon  from 
 fhe  ferious  examination  of  thofc  Pleafures, 
 wherewith  it  defireth  to  pofleffe  the  Mind, 
 without  controule  5  that  when  it  cannot  fo 
 farre  prevaile,  as  to  blind  and  feduce  Reafon, 
 getting  the  allowance  and  Affirmative  Confent 
 I  K  2  thereof, 
 
 «7 
 
68 
 
 \ 
 
 2?et.3.U 
 
 Romti.  is, 
 
 A  "Treatife  of  tbe^P anions 
 
 thereof  j  it  may  yet  at  leaft  fo  farre  inveagle 
 it,  as  to  with-hold  it  from  my. negative  Deter- 
 mination ,  and  to  keepe  off  the  Mind  from  a 
 feriotis  and  impartial!  confideration  of  what 
 appetite  defireth  ;  for  feare  left  it  fhould  be 
 convinced  of  finne,and  fo  finde  the  lefle  fwect- 
 nefTe  m  it. 
 
 And  thi«  is  the  Reafon  of  that  affe&ed 
 and  Voluntarie  Ignorance ,  which  Saint  Peter 
 fpeakesof;  whereby  Minds  prepoflefled  with 
 a  love  of  inordinate  courfes  ;  doe  with-hold 
 and. divert  Reafon,  and  forbeare  to  examine 
 that  Truth  ,  which  indeed  they  know  ;  as 
 fearing ,  left  thereby  they  fhould  be  deterred 
 from  thofe  Vices,  which  they  refolve  to  fol- 
 low. Which  is  the  fame,  with  that  excel 
 lent  Metaphore  in  Saint  Paul .  who  fay th, 
 That  the  wrath  of  God  was  revealed  from  Hea- 
 ven ,  on  all  Vngodlineffe  and  Vnrighteoujhejfe  of 
 (JHen .y  tuv  t(w  d\{)%uM  h  dJ)'A&  nctTi^cplxv 9  which 
 hold  or  detaine  the  Truth  in  Vnrightcoufneffe  : 
 that  is  ,  which  imprifon  and  keepe  in  that 
 rl  yvxgi*  eat,  as  the  Apoftie  interpreteth  him-| 
 felfe,  in  the  next  Verfe  ;  all  thofe  Notions 
 of  Divine  Truth ,  touching  the  Omnipoten- 
 cie  and  Iuftice  of  God  i  which  were  by  the 
 finger  of  Nature  written  within  them,  to  de- 
 terre  them  from  ,  or  (if  nor)  to  make  them 
 inexcufable  ,  in  thofe  unnatural!  pollutions 
 wherein  they  wallowed.  Thus  LMedta  in  the 
 Poet: 
 
 Kct/ 
 
and  Faculties  of  the  Soule, 
 
 69 
 
 /  know  'tis  wicked  that  I  got  about, 
 But  Papon  hath  put  all  my  Reafon  out. 
 
 And  therefore ,  that  Maxime  of  the  Stoi- 
 call  Philolbphcr,  out  of  Plato ,  is  falfe  ;  n«« 
 4'j^»  *»««  96?«r«/  -mi  ahnSiicii,  That  all  men  are  un- 
 willingly deprived  of  Truth  •  fince,  as  Arift$- 
 t/e  hath  obferved  ,  dire&ly  agreeable  to  the 
 phrafe  of  Saint  Peter ,  there  is  *A>foi_  U  iryaufi- 
 <rtu>s,  an  ele&ed  or  Foluntarie  Ignorance,  which 
 for  their  Securities  fake ,  men  nourifh  them- 
 felves  in. 
 
 And  that  there  fhould  be  fuch  an  Alienation 
 of  the  Mmd  from  Truth,  when  the  Fancie  and 
 Heart  are  hot  with  Papon,  cannot  be  any  great 
 wonders  For, the  Soule  is  of  a  limited  and  de- 
 termined AcJivitie  in  the  Body  -  inforauch,  that 
 it  cannot  with  perfpicuitie  and  diligence  give 
 attendance  unto  diverfe  Obje&s.  And  there- 
 fore, when  a  P^pon  in  its  fulneffe ,  both  of  a 
 violence  and  delight,  doth  take  it  up,  the  more 
 cleare  and  naked  brightnefle  of  Truth  is  fuf- 
 pended  and  changed  :  So  that,  as  the  Sunne  and 
 Moone,  at  their  tifing  and  fetting,  feerae  farre 
 greater  than  at  other  times,  by  reafon  of  thick 
 Vapours,  which  are  then  interpofed  •  fo,  the 
 Mmd  looking  upon  things  through  the  Mifts 
 and  Troubles  of  Papon ,  cannot  poflnly  judge 
 K3  of 
 
 Uurip.Cttedea. 
 Vid,  Cietn.  4- 
 lexStrom,  /.*. 
 
 Hetnf* 
 
 Arria.epifttt, 
 
 AnftouEtbic* 
 Lb.$,c,i 
 Malunt  nefcitt 
 quia  ]&m  ode- 
 runt,  Tcrtutl, 
 
 "EcuXH  t»  "Ayvot*, 
 Jitfiin,  nb,qu, 
 &Re(j>.q.i4o. 
 
 CUm.  Mux, 
 
7° 
 
 tn  ctnfi/th  con- 
 cupifcenva  & 
 panitentu  af- 
 pern  &  tumul- 
 tuofa  gMMdia. 
 PUurtb.  lib. 
 
 f^hiUfophMd. 
 umfrincip. 
 
 A  Treatife  of  the^Pafiions 
 
 of  them ,  in  their  owne  proper  and  immediate 
 Truth,  but  according  to  that  magnitude  or  co- 
 lour, which  tbeyare  framed  into,  by  prejudice 
 and  diftemper. 
 
 But  then,  thirdly,  if  Reafin  will  neither  be 
 deluded  nor  won  over  to  the  patronage  of  E. 
 viUy  nor  diverted  from  the  knowledge  and  no. 
 tice  of  Good  •  then  doth  Papon  ftrive  to  con- 
 fitmd  and  diftraft  the  Apprehenfions  thereof, 
 that-  they  may  not  with  any  firmeneffe  or  effi- 
 cacie  of  Difcourfe  ,  interrupt  the  Current  of 
 fuch  irregular  and  hcad-ftrong  Motions.  And 
 this  is  a  mod  inward  and  proper  EfFeft  of 
 Papon  :  For,  as  things  prefentcd  to  the  Mind, 
 in  the  qakednefle  and  fimplicitie  of  their 
 owne  Truth  ,  doe  gaine  a  more  firme  Aflent 
 unto  them  ,  and  a  more  fixed  intuition  on 
 them  j  fo,on  the  contrarie  fide ,  thofe  things 
 which  oome  mixt  and  troubled  ,  dividing  the 
 intention  of  the  Mind  betweene  Truth  and 
 Papon  ,  cannot  obtaine  any  fetled  or  fatis- 
 fa&orie  Refolution  from  the  Difcourfes  of 
 Reafin. 
 
 And  this  is  the  Caufe  of  that  Reluttancie 
 betweene  the  Knowledge  and  Defires  of  Incon- 
 tinent Men,  and  others  of  the  like  Nature  : 
 For,  as  x^irittetle  obferves  of  them,  they  are 
 but  »V/7ro»we»/,  Halfe-Evill,  as  not  finning  with 
 that  full  and  plenarie  Confent  of  Will ,  but 
 Prater  EleSiontm  ,  as  he  fpeakes  •  fo  I  may 
 more  truly  fay  of  them,  that  they  have  but 
 an  Halfe-Knwledge ,  not  any  diftinft  and  ap- 
 plicative 
 
mil  ■  ■-..-..  ..  ,^— _. — — — — _____  t      .^.  -_,     _ 
 
 <a#'d  Faculties  tif  the  Soule.  y  i 
 
 plica tive  Apprehenfion  of  Truth ,  but  a  con. 
 fufed  and  broken  Conceit  of  things  in  their 
 Generalitie  :  Not  much  unlike  unto  Night- 
 talkers,  who  cannot  be  fayd  to  be  throughly 
 afleepc,  nor  perfectly  awaked ,  but  to  be  in  a 
 middle  kind  of  inordinate  temper  betweene 
 both ;  or  (as  AriHotle  himfelfe  gives  the  fimi- 
 Iitude)  it  is  like  a  Stage-Player,  whofe  Know- 
 ledge is  exprefle  and  cleare  enough,  but  the 
 things  which  it  is  converfant  about,  are  not 
 perfonall  and   particular  to  thofe  men  ,  but 
 belonging  unto  others  ,   whom   they  perfo- 
 nate  :   So,  the  Principles  of  fuch  men  are  in 
 the  generall,  Good  and  True-,  but  they  are 
 never  brought  downe  fo  low ,  as  if  they  did 
 concerne  a  mans  owne  particular*  Weale  or 
 Woe ,  nor  thorowly  weighed ,  with  an  aflii- 
 ming,  applying,  concluding  Confidence;  but, 
 like  the  notion  of  a  Drunken  or  flcepingman, 
 are  choaked  and  fmothered  with  the  Mills  of 
 Papon.  ♦ 
 
 And  this  third  Corruption  is  that,  which 
 AriHotle ,  in  the  particular  of  Incontinencie, 
 caUeth  Aafo«t,  the  weakenejfe  and  difabiline 
 of  Reafon ,  to  keepe  clofe  to  her  owne  Prin- 
 ciples and  Refolutions  :  Whcreunto  exaftly 
 agreeth  that  of  the  Prophet  5  Hew  weahe  is 
 thy  heart ,  feeing  thou  doeft  all  things >  the  wcrkes 
 of  an  imperious  Whorifh  Woman  ?  And  elfe- 
 where,  Whoredonae  and  Wine  are  fayd  to  take 
 away  the^  Heart.  So  Heilor  defences  lafcivious 
 Paris : 
 
 Etbic,  lib*7. 
 
 Etbie.  llb.f* 
 
 Etyhi6»$o. 
 
 H*/4»H. 
 
 J 
 
72,    I        A  Treatife  of  the  Tajlions 
 
 UUly^U 
 
 PfaUoz,  8, 
 
 Kcelef.9>z. 
 
 Luk.6.11. 
 
 Stntc%Med*M. 
 
 *€Kb', 
 
 irAy  face  hath  beautie  in%  but  in  thy  brejl 
 There  doth  noftrength  nor  rcfolution  reft. 
 
 ThelaftEffeft  (which  I  (hall  but  name)  is 
 that  which  Ariftotle  calleth  *&*&**,  Rajhnefe 
 or  Precipitancie  •  which  is  the  moft  Tyranni- 
 cal! Violence  which  Papon  ufeth  ;  when ,  in 
 fpighc  of  all  the  Dilates  of  Rcafon  ,   it  furi- 
 'oufly  over-ruleth  the  Will,  to  determine  and 
 :  allow  of  any  thing,  which  it  pleafeth  to  put 
 iin  pra3ife$  and  like  a  Torrent,  carryeth  all 
 i  before  it  y  or,  as  the  Prophet  fpeakes,  rujhcth 
 like  an  Horfe  into  the  Battell :   So  Luft  and  An 
 ger  are  fometimes ,  in  the  Scripture,  called 
 CMadneffe  .  becaufe  it  tranfporteth  the  Soule 
 beyond  all  bounds  of  Wifdome  or  Couniell, 
 and  by  the  Dlfcates  ot'Reafon  rakes  occafion 
 to  become  more  outragious  ,  Ipfaque  prtfidta 
 occupat ,  feedes  like  Wild.fire  upon  thofe  Re- 
 medics,  which  fhculd  remove  it :  As  (he  fayd 
 in  the  Poetj 
 
 Levis  eft  dolor,  qui  caper  e  confilium  poteft, 
 Libet  ire  contra. 
 
 That's  but  light  griefe,which  counfell  can  abate- 
 Mine  fwells,and  all  advice  refolves  to  hate. 
 
 The 
 
and  Faculties  of  the  Soule. 
 
 The  corrupt  cffe&s  which  Paflion  worketh 
 in  the  laft  place  on  the  Body,  are  divers ,  accor- 
 ding to  the  particular  nature  of  the  Paflions. 
 fomctimes  too  fudden  and  violent,  fometimes 
 too  heavie  oppreflion  of  the  heart  •  the  other, 
 fudden  perturbation  of  the  fpirits.Thus  old  Ely 
 dycd,with  fudden  grief e ;  Diodorus  with  (hame- 
 Sof hocks yChilo  the  Lacedemonian  find others,with 
 joy  •  Nature  being  notable  to  beare  that  great 
 and  fudden  immutation,  which  thefe  Paflions 
 made  in  the  Body.  The  caufes  and  manner  of 
 which  cogitation,  I  refer  re  (as  being  inquiries 
 not  fo  dire&ly  percent  to  the  prefent  purpofe) 
 unto  Natural!  Philofophers  and  Phyficians. 
 And  frona  the  generalitie  of  Paflions,  I  proceed 
 unto'the  confederation  of  fome  particulars,  ac- 
 cording to  the  order  "of  their  former  divifioh: 
 In  all  which ,  I  (hall  forbeare  this  long  Method 
 of  the  Antecedents,  Concomitants,  and  Confe- 
 quents  of  their  A<5ts3  (many  particulars  whereof, 
 being  of  the  fame  nature  in  all  Paflions,  will  re- 
 quire to  be  obferved  onely  in  one  or  two,  and  fo 
 proportionally  coficeived  in  the  reft  )  and  fhall 
 infift  principally  in  thofe  particulars  which  I 
 handle  on  the  caufes  and  effe&s  of  them  •  as 
 being  Considerations,  wherein  commonly  they 
 are  moft.  ferviceable  or  prejudiciall  to  our  Na- 
 ture. 
 
 CHAP. 
 
 7? 
 
74- 
 
 A  Treatife  ofthe'Paftiom 
 
 CHAP.   IX. 
 
 Oftbeaffe&ion  o/Loye,  ofLoDe  naturally 
 ofgenerall  communion*  ofLoye  rationally 
 the  objefl;  and  general  I  caufe  thereof. 
 
 Ow  the  two  firft  and  fundamental  1  Paf- 
 fions  of  all  the  reft,  are  Love  and  Ha- 
 tred. Concerning  the  Paffion  of  Love, 
 we  will  therein  confider  firft  its  ob- 
 je&jand  its  caufes$  both  w^ich  being  of  a  like 
 nature5(for  every  morall  obje&  is  a  caufc5though 
 not  every  caufe  an  objeft)  will  fall  into  one. 
 
 Love  then  confifts  in  a  kind  of  expansion  or 
 egrefle  of  the  heat  and  fpirits  to  the  objc&  lo- 
 ved,or  to  that  whereby  it  is  drawne  and  attra&ed; 
 whatfoever  therefore  hath  fuch  an  attractive 
 power,  is  in  that  refped  the  objecft  and  general! 
 caufe  of  Love.  Now,  as  in  Nature,  fo  in  the 
 AfFe<5Honslikewife,wemayobferve  from  their 
 obje£s  a  double  attra&ion  f  The  firft ,  is  that 
 naturall  or  impreffed  fympathieof  things,where- 
 by  one  doth  inwardly  incline  an  union  with  the 
 othersby  reafon  of  fome  fecret  vertues  and  occult 
 qualities  difpofing  either  fubjeft  to  that  mutu- 
 all  friendfhip, as betweene  Iron  and  theLoad- 
 ftone :  The  other,  is  that  common  and  more 
 d  ifccrnable  attra&ion  which  every  thing  receives 
 from  thofe  natures,  or  places,  whereon  they  are 
 ordained  and  directed  by  the  Wifedome  and 
 
 Provi. 
 
and  Faculties  of  the  Souk.  75 
 
 Providence  of  the  fir  ft  Caufej  to  depend  both  in 
 refpeft  of  the  perfection  and  confervation  of 
 their  being.  For,  as  God- in  his  Temple,  the 
 Church  3  10  is  He  in  his  Pallace,  ( if  I  may  fo 
 call  it)  the  World,  a  God  of  Order,  difpofing 
 every  thing  in  Number,  Weight,  and  Meafnre, 
 fo  fweetly,as  that  all  is  harmonious5(frona  which 
 harmonic  5  the  Philofophers  have  concluded  a 
 Divine  Providence)  and  fo  powerfully >as  that  all 
 things  depend  on*  his  Government,  without  vio- 
 lence, breach,  or  variation. 
 
 And  this  Order  and  Wifdome  is  feenechiefe- 
 ly  in  that  fweet  fubordinatiori  of  things  each  to 
 othcr,and  happie  inclination  of  all  to  their  par- 
 ticular ends,  till  all  be  reduced  finally  unto  Him 
 who  is  the  Fountaine,  whence  ifiue  all  their 
 ftreames  of  their  limited  being,  and  the  fulnefle 
 of  which,all  his  creatures  have  received.  Which 
 the  Poet,  though  fomething  too  Poetically,  fee- 
 meth  to  have  exprefs'd  : 
 
 frincipo  Cxlum  ac  Terras  empofque  liquentes 
 Lucent  emque  globum  Luna  Titaniaque  Aftra. 
 Spirit™  intm  alt  t. tot  am  que  wfufaper  Art  us 
 Mens  agitat  molem%  dr  magnofe  corf  ore  mifcet. 
 
 (Lights, 
 Heaven,  Earth,  and  Seas,  with  all  thofe  glorious 
 Which  beautifie  the  Day,and  rule  the  Nights, 
 A  Divine  inward  Vigour,  like  a  Soule, 
 DifFus'd  through  ev'ry  joint  of  this  great*  Whole, 
 Doth  vegetate , and  with  a  conftant  force 
 Guideth  each  Nature  through  its  fixed  courfe. 
 
 Li  And 
 
 AttUn*  Epiff. 
 tiba.u6. 
 
 <s£neld.  Hh6. 
 Pet.  Crinit. 
 
 ¥  Gruel  tnm 
 unt 
 
y6 
 
 A  T*reatife  of  the  T^afiions 
 
 And  fuch  is  the  naturall  motion  of  each  thing 
 to  its  owne  Sphere  and  Center  5  where  is  both 
 the  moft  proper  place  of  its  confifting,and  with- 
 all,the  greateft  freedorae  from  forraine  injurie  or 
 violence. 
 
 But  we  mud  here  withall,  take  notice.of  the 
 generall  care  of  the  Creator  5  whereby  he  hath 
 faftned  on  all  creatures,  not  onely  his  private  de- 
 fire  to  fatisfie  the  demands  of  their  owne  nature, 
 but  hath  alfo  ftamp'd  upon  them  a  generall  cha- 
 ritie  and  feeling  of  Communion,  as  they  are  fo- 
 ciable  parts  of  the  Vniverfe  or  common  Body ; 
 wherein  cannot  poflible  be  admitted  ( by  reafon 
 of  that  neceffarie  mutuall  connexion  betweene 
 the  parts  thereof )  any  confufion  or  divulfion, 
 without  immediate  danger  to  all  the  members. 
 And  therefore  God  hath  inclined  the  nature  of 
 thefe  neceflarie  agents,  fo  to  worke  of  their  dif- 
 cords  the  perfect  harmonic  of  the  whole,  that  if 
 by  any  cafualtie  it  fall  out,  that  the  Body  of  Na- 
 tiHobe  like  to  fuffer  any  rupture,  deformitie,or 
 any Ither  contumely ,  though  haply  occafioned 
 by  the  uniforme  and  naturall  motions  of  the 
 particulars;  they  then  muft  prevent  fuch  damage 
 and  reproach,  by  a  relinquifhing  and  forgetting 
 of  their  owne  natures,and  by  acquainting  them- 
 felves  with  motions,  whercunto  confidered  in 
 their  owne  determinate  qualities,  they  have  an 
 eflentiall  relu&ancie.   Which  propertie  and 
 fenfe  of  Nature  in  common,  the  Apoftle  hath 
 excellently  fetdowne  in  1  Cor.i  2.  where  he  ren- 
 ders this  reafon  of  all,  that  there  might  be  n$ 
 
 Scbijmc 
 
 ~sr***mmmmtmmem*mmmm» 
 
and  Faculties  of  the  Soule. 
 
 Scheme  in  the  Body  :  which  likewife  he  divinely 
 applyeth  in  the  rayfticall  fenfe,that  all  the  feve- 
 rall  gifts  of  the  Spirit  to  the  Church,fhould  drive 
 to  one  common  end,  as  they  were  all  derived 
 from  one  common  Fountaine  j  and  fhould  never 
 be  ufed,  without  that  knitting  qualitie  of  Love% 
 to  which  he  elfewhere  properly  afcribeth  the 
 building  j  continuation,  and  perfecting  of  the 
 Saints. 
 
 Now,  as  it  hath  pleafed  the  infinite  Wifdome 
 of  God  to  guide  and  moderate,  by  his  owne  im- 
 mediate direction,  the  motions  of  neceflarie 
 agents,  after  the  manner  declared  to  their  parti* 
 cula^or  to  the  generall  end,  (which  motion  may 
 therefore,  as  I  before  obferved,  be  called  the  na. 
 turall  Paffion  of  things)  fo  hath  it  given  unto 
 Man  a  reafonable  Soule ,  to  be  as  it  were  his 
 Vice-gerent  in  all  the  motions  of  Mans  little 
 World. 
 
 To  apply  then  thefe  proportions  in  Nature 
 to  the  affection  of  Love  in  Man,  we  fhall  finde 
 firft  a  Secret,  which  I  will  call  Naturall  •  and 
 next,  a  Manifeft,which  I  call  a  Moral!  and  more 
 difcurfive  attraction.  The  firft  of  thefe,  is  that 
 naturall  fympathie  wrought  bctweere  the  af- 
 fed  ion  and  the  objeft,  in  the  firft  meeting  of 
 them,  without  any  fufpenfion  of  the  perfon,  till 
 farther  inquirie  after  the  difpofition  of  the  ob- 
 ject •  which  comes  immediately  from  the  out- 
 ward ,  naturall,  and  fenfitive  Vertues  thereof, 
 whether  in  fhape/eaturejbeautiejtnotionjfpeech, 
 behaviour;  all  which  comming  under  the  fpheare 
 
 L  3  of 
 
 77 
 
 I  Cor.  8. 
 Ephtf$t 
 
78 
 
 ZtbicJli&.Z, 
 
 Iliads*  117, 
 
 A  "Treatife  of  the  Papons 
 
 of  Senfe,  I  include  under  the  name  of  Iudiciarie 
 Phyfiognomic  :  Which  is  not  a  bare  delight  in 
 the  outward  qualities,but  a  farther  preemption 
 of  the  Iudgement  •  concluding  thence,  a  lovely 
 difpofition  of  that  Soule,  which  animatcth  and 
 quickneth  thofe  outward  Graces. 
 
 And  indeed,  if  it  be  true  which  Arifiotle  in 
 his  Et hicks  tels  us,That  fimilitudeis  the  ground 
 of  Love$and  if  there  be  no  naturall  Love  ftronger 
 than  that  which  is  betweene  the  Body  and  the 
 Soul^we  may  well  ground  fome  good  prefump. 
 tion  of  fimilitude  in  the  qualities  of  the  Soule 
 with  thofe  lovely  impreflions  of  Nature  which 
 we  find  in  the  Body,  and  may  by  the  fame  rcafon 
 colled  a  mutuall  difcoverie,  by  which  we  ac. 
 knowledge  a  mutuall  fympathie  betweene  them. 
 And  therefore  it  was  no  ill  counfell  (though  not 
 alwayes  to  be  heeded)  Cave  tihi  ab  its  qnos  natura 
 fignavit,  to  take  heed  of  fuch,who  like  Cain  have 
 any  marke  of  notorious  deformitie  fet  upon 
 them  by  Nature.  And  therefore  Homer  fpeaking 
 of  the  garrulous,  impudent,envious,and  reviling 
 qualities  of  Therfites,  fits  him  with  a  Body  an- 
 fwerable  to  fuch  a  Mind. 
 
 4>oA.jt©"  "nut  ^\U  /'  ItS^v  7ritfkj  to  Ji  hi  £(j&. 
 
 The  moft  ill-jhapen  man  that  to  Troy  came, 
 
 With  eye  diftorted,  and  in  each  foot  hmt> 
 
 His 
 
and  Faculties  of  the  Soule. 
 
 Htsjhouldtrs  crooked ,to  his  breft  fhmnke  downe% 
 Ajharpe  wrye  he&djhere  and  there  pAtcht  withdowne. 
 
 But  yet  hcrein,though  it  be  injurious  for  a  man 
 out  of  too  much  aufteritie  of  Mind,to  rejeft  the 
 judgement  of  fenfe,and  to  quarrell  with  this  na- 
 tural! inftinft  5  yet  it  is  fit,  that  in  this  cafe,coc- 
 iidering  the  deceitfulneffe  of  things,  and  what  a 
 divers  habit ,  Education  or  Hypocrifie  hath 
 wrought  inraany^bctweene  the  out  and  infide 
 of  their  Natures ;  that  we  fliouldjl  fay,  bring 
 a  fearefull  judgement,  like  love  of  Bias  the  Phi- 
 lofopher,  which  may  eafily,  upon  good  warrant 
 and  aflfurance,  alter  it  felfe  :  othcrwife,  when  a 
 thing  is  throughly  knowne  to  be  lovely,  our 
 hearts  may  boldly  quiet  and  repofe  therafelves 
 in  it. 
 
 But  here  likewifc  we  mud  obferve  that  pro- 
 portion of  Nature,  That  if  our  affe&ion  cannot 
 ftand  in  private  towards  one  particular,  with- 
 out dammage  and  inconvenience  to  the  pub- 
 lique  Body,  Politique  or  Ecclefiafticall,  where, 
 of  we  are  members,  the  generall  muft  ever  be 
 efteemed  more  deare  and  precious.  A  fcan- 
 dall  to  the  Body  ,  and  a  Schifme  from  the 
 whole,  is  more  dangerous  and  unnatural!, than 
 any  private  Divifions :  for,  if  there  be  a  wound 
 or  fwelling  in  one  part  of  the  Body,  the  parts 
 adjoyning  will  be  content  to  fubmit  them- 
 felves  unto  paine  ,  for  the  recoverie  of  that  • 
 and  rather  than  it  (hall  perifh,  fuffer  any  trou- 
 ble which  may  conduce  to  th^reliefe  thereof. 
 
 And 
 
 19 
 
8p 
 
 A  "Treatife  ofthe^Pafiions 
 
 And  this  is  the  Love  of  fellow-members,  a- 
 mongft  themfelves.  But  then,  if  any  part  be 
 fo  farre  corrupted,  as  that  it  doth  more  eafier 
 derive  its  contagion  upon  others,  than  admit 
 of  any  fuccour  from  them  ,  fo  that  by  the  con- 
 tinuance thereof  in  the  Body,  the  whole  is  en- 
 dangered •  or,  if  the  whole  Body  be  readie  to 
 perifh  by  Famine  ;  then  doth  the  Senfe  of 
 Communitie  fo  fwallow  up  that  other  more 
 private  refpeft ,  as  that  the  members  will  be 
 even  cruell  amongft  themfelves  ,  to  the  cut- 
 ting and  devouring  each  of  other,  that  there- 
 by the  fafetie  of  the  whole  may  be  procu- 
 red. And  therefore ,  the  Fable  of  the  Fa&i- 
 on  betweene  the  Belly  and  the  Members,  was 
 wifely  applyed  by  ^Menenim  Agrippa^  in  a  Re- 
 bellion amongft  the  people  of  Rome  .  to  fhew 
 how  unnaturall  a  thing  it  is  ,  and  how  per- 
 nicious to  the  parts  themfelves  ,  to  nourifh 
 their  owne  private  Difcontents  ,  when  the 
 Weale  publique  is  together  therewithal!  en- 
 dangered. 
 
 CHAP, 
 
and  Faculties  of  the  Soule. 
 
 81 
 
 CHAP.  X. 
 
 Of  the  Rule  of  true  LcToe:the  Love  of  God  and 
 eurfehesifmilitude'to  thefe,  the  caufe  of 
 Loye  in  other  things  :  of  LoVe  of  Qoncu- 
 pifcence  :  how  Loye  begetteth  Loye  ^  and 
 how  prefence  7vitby  and  abfence  from  the 
 eh] eft-doth  upon  different  refyeffs  exercife 
 and  encreafe  Loye* 
 
 ] Rom  this  general  and  fundamen- 
 !  tall  caufe  of  Love,  proceed  (ome 
 others  ,  fyecidl  and  particular  • 
 whereof,  the  firfl:  and  principal! 
 is  a  fimilitude  and  refemblance  be- 
 tweene  the  thing  loved %  and  that 
 which  is  the  Naturall  Rule  of  Love. 
 
 Now,  the  Rule  of  all  Love,is  by  Divine  Truth 
 prefcribed  to  be  Gody  and  a  Mans  felfe  •  fo  that, 
 whatbeareth  fimilitude  to  thefe,  is  the  proper 
 and  right  Objeft  of  our  AtFedion.  To  fpeake 
 therefore  a  word  or  two  of  thefe. 
 
 The  Mafter-Whee!e,or  firft  Mover  in  all  the 
 Regular  Morions  of  this  Paflion,  is  the  Love  of 
 God,  grounded  on  the  right  knowledge  of  Him  j 
 whereby  the  Souk  being  ravifhed  with  the  ap- 
 prehenfion  of  his  infinite  Goodne([e,  is  earneftiy 
 drawne  and  *  called  out^%  it  were,  to  defirje  an 
 I  Vnion,  Vijion^  and  participation  of  his  Glory  and 
 !  Prefence  •  yeelding  up  it  felfe  unto  Him,  (for 
 ,      M  by 
 
 ArlQ.Probl. 
 Jttt.io.ftftju 
 
u 
 
 *  Atrnr  non 
 si/7  donum 
 amzmis  in 
 Am  at urn .G it'1- 
 Uel.Varif.de 
 Legibu*,c*i9» 
 
 A  T^eatifi  of  the  ^Pafimns 
 
 by* Love  a  man  giveth  himfelfe  to  the  thing 
 which  he  loves)  and  conforming  all  its  Aife6U^ 
 ons  and  Anions  to  his  Will. 
 
 And  this  Love  is  then  Regular,  when  it  takes 
 up  all  the  kinds  of  Love*,  and  all  the  degrees  of 
 Love.  For  we  love  God,  Amore  amicitia,  for  the 
 Goodneffe  and  Bxcellencie  which  is  inhimfelfe^ 
 
 I  as  being  mod  lovely  ;  and  Amore  defiderz?,whh  a 
 defire  of  being  united  unto  him,  as  the  Foun- 
 taine  of  all  our  blejfe'dnejfe ;  and  Amore  complacen- 
 */*,  with  a  love  of  joy  and  delght,  in  him  ;  when 
 the  Soule  goes  to  God ,  like  Tfyahs  Dove  to  the 
 Arke,  and  with  infinite  fweetnefle  and  fecuritk* 
 repofeth  it  felfe  in  him ;  and  laftly,  Arnore  Bene- 
 volenti*,  with  an  endeavour  (fofarre  as  a  poore 
 Creature  can  to  an  infinite  Creator ;  for  our  Good 
 extendeth  not  unto  him)  to  bring  all  praife/ervice, 
 and  honour  unco  him. 
 
 And  thus  we  are  to  love  him  above  all  things  • 
 firft,  AfpretUtive ,  fetting  an  higher  price  upon 
 his  Glory  and  Command  3  than  upon  any  other 
 thing  befides;  all  Dung,incomparifon.Second- 
 \yjmen[ive\  with  the  greateft  force  and  intention 
 of  our  Spirit 3  fetting  no  bounds  or  meafureto 
 our  Love  of  him  :  thirdly, Adequate,**  the  com- 
 pleat,  perfed,  and  adequate  objeft  of  all  our  Love, 
 in  whom  it  muft  begin,and  in  whom  it  muft  end. 
 And  therefore,  the  Wife-man  fpeaking  of  rhe 
 Love  and  Feareof  God^tells  us,  that  it  ts  Toium 
 Hominis,  the  Whole  of  Man.  Other  Obje&s  ate  fe* 
 verally  fitted,  unto  feverall  Faculties;  Beautie  to 
 the  Eye,  Mufick  to  the  Eare,  Meat  to  the  Palate, 
 
 Lear- 
 
and  Faculties  of  the  Soule. 
 
 Learning  to  the  Mind ;  none  of  tbefe  can  fatisfie 
 the  Facultie,  unto  which  it  belongs  not.  And 
 even  to  their  proper  Faculties,tfaey  bring  Vanitie 
 and  Vexation  with  them  :  Vanitie,  becaufc  they 
 are  emptie,-and  doe  deceive  5  and  becaufe  they  are 
 mortall,  and  will  decay  :  Vexation^  in  the  Getting  • 
 for  that  is  with  Labour 5  in  the  Keeping,  for  that 
 is  with  Feare  ;  in  the  Multiplying,  for  that  is 
 wi<hCate5  in  the  enjoying,  for  if  we  but  tafte, 
 we  are  vexed  with  defiring  k ;  if  we  furfet,we  are 
 vexed  with  loathing  it.  God  oncly  is  Tetnm  Ho- 
 minis ,  fitted  to  all  the  wants  of  an  immortall 
 Soqje  :  Fidmffe ,  to  make  us  perfectly  happie* 
 fmmortalrtie,tocn&kc  us  perpetually  happie :  after 
 whom  we  hunger  with  defire,and  are  not  griped  5 
 on  whom  we  feaft  with  delight,  and  are  not  cloy- 
 ed. He  therefore  is  to  be  loved,  not  with  a  divi- 
 ded ,  but  a  whole  Heart,  To  love  any  Creature, 
 either  without  God,  or  above  Ged>  \%Cupiditas,Lufl: 
 (which  is  the  formale  of  every  finne,  whereby  we 
 turne  from  God  toother  things)  but  to  love  the 
 Creatures  under  God,  in  their  right  order ;  and  for 
 God,  to  their  right  end^  (  for  be  made  all  things 
 forhimfelfe)  this  is  charitas}  true  and  regular 
 Love. 
 
 Now,  the  Image  and  likene(TeofGod,(notto 
 fpeakeof  that  Eternall  and  EfTentiall  characler 
 of  his  Fathers  brightneffe  )  is  in  his  Wordy  and  in 
 his  Workes  •  the  one,  being  the  Manifeftation  of 
 his  WiSh  and  the  other,  of  his  Power  and  Wife- 
 dome.  Our  love  to  his  W%rd%  is  omfearch  of  it  5  a? 
 being  theonely  Glaffe,  wherein  we  fee  the  Won- 
 
 M  2  ders 
 
 83 
 
 MMttb,t2<}7. 
 
 Vid.Ah%ufkM 
 Do£?.Chn(UtL 
 
 &  de  Triwtat. 
 
 r.8* 
 
H 
 
 *Ere&s  tit/lot  « 
 
 lib^.cop^. 
 JLthic.lib.%. 
 cap.  9.  ii. 
 
 A  Treatife  of  the^P anions 
 
 ders  and  deepc  things  of  God  :  our  Beleefe  of  it3 
 All%  and  Onely ;  acknowledging  in  it,the  fulneffc 
 of  its  Truth,  and  of  its  fuf fie  iencie  :  and  our  Obc 
 dience  to  it,fubmittingour  felves,with  purpofcof 
 hcart,unto  the  rule  and  guidance  of  it. 
 
 Touching  the  Workes  of God ,  there  are  two 
 chiefe  things,whereunto  theaffe&ion  of  Man  is 
 by  the  Creatures  attracted,  and  wherewith  it  de- 
 fires  an  Vnion,  namely,  the  Truth  and  Goodntjfeol 
 them  •  for  by  thefe  onely,may  all  the  diverie  Fa- 
 culties of  Mans  Soule  be  exercifed  and  deligh- 
 ted :  The  love  of  both  which,  is  then  onely  Regu- 
 lar^ when  it  is  limited,  in  regard  of  the  quantitie 
 and  qualitic  of  the  ad 5  Humble,  in  the  manner  of 
 purfuance5 without  fwellingand  curiofitie  ;  and 
 l&ttlyjufordinate  unto  that  great  Love  of  God, 
 whofe  Image  we  can  no  further  truly  love  in  the 
 Creature5than  as  we  are  thereby  diredied  to  a  far- 
 ther love  of  Him. 
 
 I  come  now  unto  that  other  Eule  $f  Love, 
 wherein  x^iriflotle  hath  pimped  the  Nature  there- 
 of, A  Mans  felfe ,  or  that  unitie  and  proportion 
 which  the  thing  loved beareth  unto  the  partie  fo. 
 vingi  which  in  one  place,he  calleth  W^,  Equa- 
 lise •  in  another,  tWJw,  Identitie  5  in  another, 
 o\jLot'oTMySimilitttde ;  in  another \y,otvapU,  Communion . 
 all  Relative  tearmeSjWhich  referre  unto  the  partie 
 loving. 
 
 The  Root  of  every  mans  love  unto  himfelfe,  is 
 that  unitie  and  identitie  which  he  hath  wuh  htm- 
 felfe  •  it  being.naturall  to  every  thing^o  t?i  He- 
 lightinthefimpIicitieofitsownebeing:bccaufe 
 
 the' 
 
and  Faculties  of  the  Soule. 
 
 the  more  fimple  and  One  it  is3  the  moreic  is  like 
 the  Fount  aim  of  its  being,  and  therefore  hath 
 the  more  perfe&ion  in  it.  And  this  love  of  Man 
 unto  himfelfe,  if  fubordinate  unto  the  love  of  God, 
 and  governed  thereby,  is  Debitum  Naturt)  a  ne- 
 ccflTarie  Debt .  and  fuch,as  thenegle6i:  whereof, 
 is  a  trefpafTe  againft  Nature. 
 
 Now  then,  as  we  love  oivfelves,  for  the  unitie 
 which  we  have  in  our  felves .  fo,  wherefocver  we 
 find  any Similitude  to  omfelves&r  chara&er  of  our 
 felvesi  either  in  Nature  or  Habits,  upon  that  alfo 
 doe  the  beames  of  this  Affc&ion  extend.  Now, 
 a  thing  nwy  reprefent  our  fe!ves,firft>in  Subfiance^ 
 as  the  Husband  and  Wife  are  faid  to  be  oneflefh^ 
 and  Children  are  branches  and  portions  of  their 
 Parents  ?  Second ly,in  Qualities  or  Accidents ;  as 
 one  man  rcfembleth  anot  her  in  Naturally  and  one 
 friend  another  in  -H abituall  Qv-iWtlzs  ^  as  Face  an- 
 fwereth  to  Face  in  Water ,  Jo  the  heart  of  Man  to 
 Man. 
 
 With  refpeft  unto  this  double  Similitude , 
 there  is  a  double  Love ;  the  one,  T^aturall  •  the 
 other,  acquired,  or  Habituail :  the  former  is  com- 
 mon with  Men  unto  other  Creatures :  Thus  in 
 *JElian,  Plutarch^  and  others,  we  reade  of  the  Na- 
 tural! aflfedion  of  Elephants ;  which  feeing  their 
 young  failen  intoadeepe  Pic,  will  leapedownc 
 after  thera,  though  it  be  prefent  death  •  and  of 
 the  marvellous  cunning  and  valour  which  many 
 other  Buds  and  Beaftsufc  to  provide  forthefafe- 
 tie  of  their  Brood,  expofing  and  offering  them- 
 felves  to  danger,  that  they  may  be  delivered  : 
 
 M  3.  Yea, 
 
 85 
 
 AriftouEtbic, 
 
 Arifl.MagKor* 
 Merat.  (lb.  I. 
 
 xAX'ian.  lib -de 
 Anirp.z.c.qo. 
 Lib,*,  c.i$, 
 Lib.  6.  r.  9. 
 Lib.9.c.S. 
 Lib.Mtc,$2. 
 Tltttanh,  At 
 Sotert.  Animal. 
 &  He  Amove, 
 Ariffst.  H//?. 
 «4»i/w.  lib,  ?. 
 
86 
 
 Stphoclet  in  - 
 
 Scholia jl.p.izj 
 
 rb$b(f.de 
 TirpkbMbS. 
 
 ll'tad.l, 
 5M. 
 
 St&twjbeb. 
 Lib.io. 
 
 v£lian.fJe 
 a*imd!.t.cap. 
 
 — — —  ■  —  i 
 
 A  Treatife  of  the  'Pafions 
 
 Yea,the  Pelican  (if  wee  beleevc  the  ftory)  doth 
 feed  her  young  ones,  when  they  have  been  bitten 
 with  Serpents,  with  herownc  blood  to recovci 
 themagaitie:  which  Embleme  lolm  thefecond 
 king  of  Portugal!  h  faid  tohavechofen,  whereby 
 toexpreflehis£0x'etohis  Subje<5h:  And  Homer 
 elegantly  exprtfleth  the  care  of  a  Bird  feeding 
 her  young  ones. 
 
 Masai  Itch  xAhaCtiJi&aiLug  J*  a^  h  7rtA«  ctuzf. 
 
 She  brings  her  young  ones  what  meat  Pie  canfind^ 
 Whenjhe  herfelfe  with  hunger's  almofi  pnd* 
 
 And  the  like  affe&ion,  another  Poet  hath  ex 
 prefled  in  the  moft  cruell  of  all  the  Beads,  the 
 Tyger: 
 
 Sic  Ajpera  Tygris 
 
 Foetibm  abreptis  Scythico  defertafub  Antro 
 Accubaty  &  lepidi  lambit  vejt/gia  letti. 
 
 - — The  Tyger  (which  moft  thirds  for  blood  J 
 Seeing  her  felfe  rob'd  of  her  tender  brood, 
 Lies  down  lamenting  in  her  Scythian  Den,  (lyen. 
 And  licks  the  prints  where  her  loft  whelps  had 
 
 And  this  kind  of  Piety  wee  finde  Reciprocally 
 returning  from  the  young  ones  upward.-  fo  the 
 young  Lyons  are  faid  to  feed  and  provide  for 
 their  old  ones  •  which  is  alfo  obferv'd  of  Eagles, 
 Storkes  and  other  creatures.    And  hence  wee 
 
 read  J 
 
 s 
 
and  Faculties  of  the  Souk.        I    87 
 
 read  of  vh^u  ^t^ymi,  Lames,  which  receive  their 
 demomination  from  the  Stork,  providing  that 
 children  ftiould  nourifti  and  take  care  of  their 
 Parents  in  their  di  ftrefle.  And  for  men,  fo  great 
 isthepowcr  of  naturall  affeftion,  that  Parents 
 defire  nothing  more,than  to  be  excelled  by  their 
 children  •  even  vitious  men  (as  Seneca  fome- 
 where  fpeaketh)  defire  that  their  fonnes  may  be 
 vcrtuous,  and  verttions  men  that  they  may  bee 
 more  worthy  and  happy  than  themfeives3  as 
 Hcttor  prayed  for  his  fonne. 
 
 Kau   Tmri  us  hmMrt  zaTfl;  eTc>s  t^KKov  drAtyar, 
 
 Let  it  befaidjhere's  a  have  Sonne  indeed, 
 Who  doth  his  noble  Father  far  re  exceed. 
 
 And  dBneas  to  Afcanins. 
 
 Vifapuer  virttitemex  me.verofqnt  Uhores, 
 Fort  mam  ex  aliis% 
 
 Vertue  and  Patience  learne  my  fonne  of  me, 
 But  may  thy  fortunes  better  Patcernes  fee. 
 
 And  therefore  unnaturaHneJfe  of  Affe&ion  is 
 reckoned  up  by  the  Apoflle  amongfi  the  foul  eft' 
 of  finnes,  when  like  Ifmael  the  nature  of  men 
 growethwildeand  brutifh,  as  the  Philofopher 
 calleth  fuch  men  $*&&&«,  men  of  favage  and 
 fierce  difpofitions.  And  therefore  in  the  Scrip- 
 ture an  unnaturall  man  is  called  Onager  homo,  a 
 
 wilde- 
 
 tj£lianMb*de 
 Auim.t.capAO 
 
 &  lib.y.ci. 
 &lb»io,c.  s6. 
 PltttarchM 
 folert.  animal. 
 Anftopb.in 
 Avibits*   Tlin. 
 
 hbS.cap.tf* 
 
 Uhidjfio. 
 
 ^neadjib.i  a. 
 
 2  Tim*i4, 
 
8X 
 
 bift.Li*ca+ 
 
 EccUf.13.x7. 
 
 'Aval  <ft  ^f»rcc 
 ^«?0|(  by  fxiaii 
 
 Tbirfitis  vittJ, 
 no4  alitcrin- 
 dicat  Homerm 
 qmm  quid  cf- 
 (et  Writ,  pra- 
 (laniijjlmu  A* 
 chilli  &  Vl)$ 
 invifUv.Uiad.t, 
 fid.  jlnUu 
 Pro'*.§.io.(j,ii. 
 
 V\ot  fjuptxaKA 
 
 <bi\lx  at  /jjo'ioit 
 azmbSiii«i(  (fix 
 rlvj  ouaicTnlaL- 
 SlClCt  cpud 
 Diog.Lari.  in 
 Zevon.  1.7. 
 MJxw»Tyiiui 
 dijjin.4. 
 
 A  Treatife  of  the  T anions 
 
 wilde-afle  roan,  Gen.i6.ii.lo6  ir.12.  buc  a 
 raecke  and  tender-fpirited  man  is  called  Ovis 
 /kw,  aSheepe-man,  or  a  man  ofafociable  and 
 calme difpofition,  Ezek  3  6. 3  7, 3  8.  And  amongft 
 the  Thebans  there  was  a  Law  made^hich  appoin- 
 ted  a  Capitall  penalty  upon  thofe  unnaturall 
 men.whofhouldcaftout  andexpofe  their  chiJ. 
 drenuntoruine. 
 
 Andasthis  kind  of  Love  arifeth  from  Propin- 
 guitie  of  Feature,  fo  another  there  is  growing  out 
 of Similitude  of  Manners.  All  flcfh,  as  Syr  *c  ides 
 fpeakes,  will  rcfort to  their like^and 'eve; y  wan  will 
 keepe  company  withfuch^  as  be  is  hirnfclfe^  as  wee  fee 
 learned  men  hold  correfpondency  with  thofe 
 that  are  learned,  and  goo-d  with  thofe  that  are 
 goodmomanthatexceliethin  any  qualiiy,(hali 
 ever  want  Friends  •  becaufe  every  man,  that  ei- 
 ther hath  or  liketh  that  Quality,  will  love  it  in 
 any  other  man,.and  him  for  it.  For  by  the  fame 
 reafon  that  a  man  by  the  ftudy  or  pra&ice  of  any 
 good  things  laboureth  to  commend  himfclfe  to 
 his  owne  judgement,  and  to  the  love  of  others  • 
 heisingaged  (unlcfTe  hee  will  bee  falfe  to  his 
 owne  grounds)  to  love  any  other  whom  heeob- 
 fcrveth  to  fiudy  and  pra£h'ce  the  fame  thing: 
 For  how  can  I  expeft,  that  that  in  roeefhould 
 reape  Lovctrom  others,  which  in  others  reapeth 
 nothing  but  Envie  ixom  me  ?  And  upon  this  rea- 
 fon it  is ,  that  a  man  can  hardly  permit  another 
 to  love  that,  which  he  himfelfe  hateth;  becaufe 
 we  are  too  npt  to  make  our  Iudgernents  or  Pa  fit. 
 ons  the  rule  of  another  mans,  and  to  diflike  that 
 
 in 
 
and  Faculties  of  the  Soule.  8  9 
 
 in  him,  which  we  doe  not  allow  in  our  felves : 
 Which  unruly  affe&ion,  the  Poet  hath  excel- 
 lently defcribcd  in  Acbiiles,whcn  his  friend  me- 
 diated a  reconciliation  betweene  him  and  Aga< 
 
 memnon : 
 
 *<M  ti  vi  %jn 
 
 TovpitA&r/ipcuti)  pot  ctTn^ncu  ytxtovriy 
 
 Koth.h    7H  (TOO   IfWI  73?   Kn&iV   Of  M   JAS  JtWefa. 
 
 It  is  not  courteous ,  that  where  I  hate,  yon 
 Should  love^  except  yottid  have  me  hate  you  too : 
 But  take  this  rule^  ifyou'l  be  thought  myfiiend^ 
 The  man  that  offends  me,  doe  you  offend 
 
 So  much  naturally  are  men  in  love  with  their 
 ownc  likeneffe^  that  many  times  they  can  be  con- 
 tent to  have  their  very  deformities  imitated: 
 and  therefore ,  the  chiefe  art  of  flatterers,  is  to 
 commend  and  imitate  every  thing  of  him  3  of 
 whom  they  would  make  a  prey. 
 
 It  is  true,  that  in  fome cafes,  ftmilitude  is  the 
 canfe  of  Envie  ;  but  this  is  onely  then,  when 
 pH  the  qualitie  wherein  men  agree,  is  a  litiga- 
 ting and  contentious  qualitie :  in  which  cafe, 
 the  meeting  of  fuch  men  in  one  difpofition,  is 
 but  like  the  meeting  of  two  rough  Streames, 
 which  makes  them  runne  with  the  more  noyfe  s 
 Therefore,  a  wife  and  a  meek-tempered  man 
 fhall  fooner  winne  and  hold  the  love  of  an  angry 
 man5than  be,who  is  like  unto  him  in  thatdiftem- 
 per  ^  becaufe  fuch  a  man  (though  indeed  he  be 
 Conquerour,  in  regard  of  his  Wifdome)  yet  by 
 
 N  his 
 
 llMt.6io» 
 
 Plutarch,  de 
 Adulat.  & 
 
 Amlciu 
 
po 
 
 Mn.VMgyr. 
 
 Hefitd. 
 
 A«Vi  *vurf*T- 
 
 6tlUib.i*c.$. 
 
 A  "Treatife  of  the  'Pafions 
 
 his  Patience  he  feemeth  to  yeeld  :  and  there  is 
 
 nothing  which  amansPaflion  loves  fo  much  as 
 vi&ory.  Whereas  betweene  Anger  and  Anger 
 there  muft  needs  be  fighting  of  affe&ions,which 
 is  the  remoteft  temper  from  Love. 
 
 Secondly,  when  by  accident,the  quality,where- 
 in  men  agree,doth  any  other  way  inconvenience 
 them,either  in  point  of  credit,ufefuIne(Te,or  pro- 
 fit. For  as  the  Starres,  though  they  agree  in 
 light,  yet  Validiorum  exortu  exilia  obfcurantur, 
 thofethat  are  fmall  fuffer  IofTe  by  the  bright- 
 neffe  of  others.  So  amongft  men,agreeing  in  the 
 fame  abilities,  one  many  times  proveth  a  preju- 
 dice and  difadvantage  unto  the  other,  as  the  Po- 
 et faid, 
 
 The  Potter's  often  angry  with  bkjnates, 
 Oneneighbour-^ArchiteBthe  other  hates. 
 
 And  therefore  as  the  Sunne  and  Moone  agree 
 be  ft  in  their  light  when  they  are  fartheft  afunder, 
 fointhefe  Arts,  which  maintaine  life  or  credit, 
 men  ufually  agree  beft  at  a  diftance,  becaufe 
 thereby  the  one  doth  the  lefifedammage  or  dar- 
 ken the  other. 
 
 Now  this  Natural!  and  Habitual/  Love  is  then 
 regular,  when  Subordinate  to' that  greater,  our 
 Love  of  God,and  when  governed  by  the  diftates 
 ofa  rightly  informed  A&f/fojvrhich  amongft  ma- 
 n  v  others  are  thefe  three. 
 
 Firft, 
 
and  Faculties  of  the  Souk. 
 
 Firft,Tbat  our  Love  carry  its  right  refpc&,and 
 nofinifter,  or  by-end  with  it^  That  wee  love  a 
 friend  for  himfelfe,  and  not  with  indired:  ends, 
 onely  upon  our  owne  benefit :  For,  as  b  thePhi- 
 lofopher  fpeakes,  true  Love  is  a  benevolent  Affe- 
 dion,  willing  good  unto  another  for  his  owne 
 fake.  Hominum  char  it  as ,faitb  Cicero,  gratuita  eft. 
 True  love  is  free,  and  without  felfe-refpe<3s : 
 whereas  to  fhrowd  our  owne  private  ay  mes  under 
 the  name  of  friend  fh  ip.  Nonetf  amicitia  fed'mer- 
 catura,  is  onely  to  make  a  Trade  and  Merchan- 
 dize of  one  another. 
 
 Secondly, that  our  lovebc  ferene^  not  mudded 
 with  errour,  and  pre/udicc:  *  intbemoftable 
 men  that  are,  God  is  pleafed  to  leave  fome  wants 
 and  wcakenefTes,  that  they  may  the  better  know 
 themfelves,  bee  acquainted  with  divine  bounty 
 in  what  they  have,  and  their  neceflary  ufeofo- 
 thers  in  what  they  want.  And  therefore  it  was  a 
 feafonable  increpation  c&Polydamas  to  Hetfor. 
 
 'AtfC  X7m$   CC/LWt  TTCtVlct  (tu^ieUy&C, 
 
 Becaufe  thou  ctnft  in  Wane  all  men  out  do5 
 Wilt  thou  prefume  thou  canfl  in  Council  to  ? 
 One  breajl's  too  narrow  to  containe  alli^4rt$> 
 Goddijlributes  his  gifts  in  [ever  all  parts. 
 
 In  this  cafe  therefore  our  care  muft  bee  todif- 
 cerne  betweene  the  abilities  and  infirmities  of 
 
 N  2  men, 
 
 5* 
 
 ibRbet.l.i.c.4 
 
 cDeNatJeer* 
 
 SenecfyiBi^^ 
 
 *  A'?fc'  *'  -fi  u  v  • 
 the  7mir'  ffij- 
 
 y(&c<  ffvuhwtm 
 
 Eurip*Rbef. 
 to* 
 
 Iliad,  v.'jio. 
 vid,  Plutarch. 
 de  A&imi 
 Tranquil. 
 Cicer.adAtti* 
 cumjlb.n* 
 
pi 
 
 C.  2. 
 
 PhumUe 
 
 Adttlat. 
 
 i  Tim.t.2. 
 
 JT*re*tife  of  the^P anions 
 
 men,  that  our  Honour  and  Love  of  the  Perfin 
 render  not  his  weakenejfes  beautifull  us,nor  worke 
 in  us  an  unhappy  diligence  in  the  imitation  of 
 them.  Fix  enim  diet  fotefi,  quanta  libentws  imta- 
 mnr eos,quibtu  favemus  \  Love  is  very  apt  to  tranf 
 port  us  fo  farre  as  to  make  us  imitate  the  errours 
 of  whom  we  love.  Like  unskillfull  Painters,  who 
 not  being  able  to  reach  the  beaut)  of  the  face,  ex- 
 prcfle  onely  the  wrinkles  and  blcmifhes  of  it. 
 
 Thirdly,  that  our  love  keepe  in  all  the  kinds 
 thereof  its  due  proportion ,  both  for  the 
 nature  of  them,  being  towards  fome  a  love  of  Re 
 verence,  towards  others  of  friendfhip ,  towards 
 others  of  Compafion,  towards  others  of  comfell 
 and  bounty  •  as  alfo  for  their  feveral I  degrees  of  /»- 
 tenftonjwhich  are  to  be  more  or  leffc  according  to 
 the  NaturallyMorallyor  Divine  obligations  which 
 wee  findeintheperfons  loved.  For  though  wee 
 muft  love  o* U men  a*  Ourfelvesy  yet  that  inferres 
 hot  an  Equality ,buta  Fidelity  and  Sincerity  of love$ 
 Since  even  within  Our  felves,  there  is  no  man 
 but  loves  his  Head  and  his  Heart  and  other  vitall 
 parts  with  a  clofer  Affe&ion  than  thofe  which 
 are  butfiefhly  and  integral!,  and  moreeafilyre- 
 payrable.  And  therefore  the  Apoftle  limiteth 
 the  fiaA/sttj  the  greateft  degree  of  our  love  upon 
 twoob/e&s,  thofe  of  our  mwe  foufe  9and  thofe  of 
 the  houjkold  of  faith .  not  excluding  others,  but 
 preferring  the fe. 
 
 I  fhallend  this  particular  with  naming  one 
 Species  of  Love  more  (for  all  this  hitherto  hath 
 \>tzvmimor  KjimicitU^  a  Love  of  a  Perfon  for 
 
 him- 
 
**W  Faculties  of  tb^Smie\ 
 
 himfelfe)  and  it  is  that  which  the  Sehooles  call 
 AmerConcuptfcentu,  a  love of  Comupffiepcey  or  a 
 Circular  love,  that  which  begins  and  ends  in  a 
 Mam  felfepthzn  his  Affe<3ions  having  gone  forth 
 to  fome  ob;e&,  doth  againe  returne  home,  and 
 loves  it  not  diretily  for  any  db feint e  goodnefle 
 which  it  hath  in  it  felfe,but  as  it  is  conducible  and 
 bearqsa  relation  of  Convenience  to  him  that  loves 
 ft.  For  though  all  affedion  of  love  (as  Ariflotle 
 bbferved)  bee  Circular,  in  as  much  as  the  o bjetl 
 firft  moves  the  Appetite^  and  then  the  Appetite 
 moves  to  the  objcft,  and  fo  the  motion  ceafeth 
 where  it  began  (which  is  a  circle  $)  (which  alfo 
 bythcwayfhewesusinan  Embleme  the  firme- 
 neffe  and  flrength  which  love  workes  amongft 
 men  •,  becaufeofall  Formes  and  Fabriques,thofe 
 which  are  Circular  are  the  ftrongeft  ♦  as  we  fee  in 
 Arches,wherein  every  part  doth  mutually  touch 
 and  clafpe  in  that  which  is  next  it ;)  Yet  in  this 
 love  which  I  here  fpeake  of,  there  is  a  greater  cir- 
 cle*, intha^afcerallthisjthcreis  another RegrefTe 
 from  theObjed  to  the  Appetite,"  applying  the 
 goodnefle  thereof  unto  the  fame,  and  loving  it 
 onely  for  the  commod  ity  and  benefit,  which  the 
 mind  is  likely  to  receive  from  ir. 
 
 Another  fubordinare  and  lefife  principal!  caufe 
 oflove^mzy  be/<witfe!fe«  I  meane  in  another 
 man :  for  as  it  is  natural!, according  to  Ariflotle, 
 topraife,  fofureitistolove,  wwfyuirvs,  Men  of 
 loving  and  good  natures :  and  fo  he  maketh  juft, 
 beneficient  &  pleafant  WSAa>*7ttj  f<poAej,}  <p§^i^s 
 men  that  are  true  lovers  of  their  owne  friends  to 
 
 N  3  be 
 
 &> 
 
I  _J  —— —  "■,       — — - — "— 
 
 P4  A  Treatife  of  the  'Pafsions 
 
 StatiusTbe 
 bald* 
 
 Teflim&m  tau* 
 (am  mcam  ho- 
 dierm  p'ctas 
 fttit,prorfus 
 weens,  qui* 
 cunqut  vifus 
 tam  bono  fra- 
 tri  eft  no c ens. 
 Senec  in 
 TbytBe. 
 
 be  the  proper  obje&s  of  Love.  And  herein  is  that 
 I  partly  verificd,thac  Love  isftrong  as  Death.  For  as 
 that  grave  which  buries  a  dead  man,  doth  like- 
 wife  burie  all  his  enemies  (it  being  unnatural! 
 to  hate  the  dead ,  whom  wee  cannot^*..-  for  the 
 utmoft  h4rme,that  malice  can  doc,is  to  kill.  And 
 therefore  it  is  noted  as  a  prodigious  hatred  be- 
 tweene  the  two  emulous  brothers  of  Thebes }  *s£. 
 teoclcs  and  Polymces ; 
 
 T^ec furiisfoft  fatamodus  flammaque  rebelks 
 Stditione  rogi. . 
 
 Their  furies  were  not  bounded  by  their  fate, 
 Ones  funeral  flame  the  others  flame  did  hate.) 
 
 Evenfo  likewife  a  mans  love  hath  a  power  to 
 bury  his  enemies,  and  to  draw  unto  it  felfe  the 
 moft  backward  and  differing  affe&ions ;  for  be- 
 ing of  a  tranficnt  nature,  and  carrying  forth  it 
 felfe  into  the  perfon  bekJved,  it  ufually  (accor- 
 ding to  the  condition  of  other  naturall  Agents,) 
 worketh  fembftble  and  alike  affedtions  unto  it 
 felfe.  For  befides  that,  hereby  an  Adverfary  is 
 convinced  of  nourifhing  an  injurious  and  unde- 
 ferved  enmity  •  hee  is  moreover  mollified  and 
 framed  by  his  owne  witneflej  his  confeience 
 telling  him  that  it  is  odious  and  inhumane  to 
 repay  love  with  hatred.  Lnfomuch  that  upon  this 
 inducement,  Saul  the  patterne  of  raging  and  un- 
 reafonableenvie,  was  fometimes  brought  tQ  re- 
 lent and  accufe  himfelfe.  And  this  is  the  occa- 
 sion 
 
and  Faculties  of  the  Soule. 
 
 fion  (as  I  take  ic)  of  that  fpeech  of  Salomon  .  // 
 thine  enemie  hunger ,  give  him  bread  to  eat  •  if  he 
 thirjlygive  him  water  to  drinke*3for  tkottjhalt  he  ape 
 coales  of  fire  upon  his  head.  Which,  though  per- 
 haps, with  earthie  and  bafe  minds,  it  hath  a  pro- 
 pertie  of  hardning  and  confirming  them  in  their 
 hatred ;  yet,with  minds  ingenuous  and  noble,it 
 hath  a  cleane  contrarie  effedt,  to  melt  and  purge 
 them.  And  fo  the  Apoftie  telleth  us,  that  we 
 love  God,  becaufe  he  loved  us  frft .  and  LMary  Mag~ 
 dalene  having  had  much  forgiven  her ,  did  there- 
 fore love  Chrifi  much.  And  therefore  the  Poets 
 cbimfell  is  good: 
 
 If  for  thy  love  thyfelfe  would 'ft  loved  bee, 
 Shew  love  to  thofe  that  doejhew  love  to  thee. 
 
 The  next  two  Canfcs,  which  I  conceive,  of 
 Love,  I  will  joyne  in  one;  namely,  the  ahfence 
 from ,  and  conrrarily,  the  prefence  with  the  thing 
 loved 5  both  which, in  adiffercnt  refpe&,doe  ex- 
 ercife  Love.  And  therefore,  firft,  I  like  not  chat 
 fpeech  of  AriftttUfhii  though  diftance  of  place 
 doe  not  difTolve  the  root  and  habit, yet  it  doth  the 
 exercife  and  acts  of  Love ;  except  he  meant  it  (as 
 I  fuppofe  he  doth)  of  the  t  ran  ft  em  acts  thereof, 
 whereby  each  friend  doth  the  office  of  Love  and 
 Beneficence  to  another.  For.as  in  naturall  bodies 
 there  is  not  onely  a  Complacencie  or  Delight  in 
 their  proper  place,  when  they  enjoy  it  •  but  an  in- 
 
 '      '     ""      »— •»■    ■  i  mil  .      i  |  i   i  jj  1 1 
 
 9? 
 
 Pr0p.1f.21/ 
 
 7^1  mis  durus 
 eft  animus,  qui 
 diLcftionem>  (I 
 notion  impen* 
 dere>nolic  re- 
 pendere.  Aug* 
 dt  Ctztetb.  /(»• 
 dib.c^i 
 
 Tbeocrit. 
 
 Finiitamrh? 
 
 ama.MiftiaU 
 
 Ethic. 
 cap.U 
 
 nt>.s. 
 
96 
 
 *  Animus  a* 
 
 fiCNt  corpus 
 pondtrc.  Aug, 
 d:  Civit.Det, 
 fi£.ii«r.*& 
 
 Vondm  me  urn 
 Amor  tntitSi  eo 
 fcror\quocm;q; 
 feror.  Conftfj. 
 j.l$,cap.9t& 
 
 *  Plutarch, 
 fympofj/.^qj. 
 utniidM^ 
 
 tit  U  m»&  «A. 
 
 outjxytytir  KSH 
 ouuMi ,  in 
 I  C0M0.30. 
 
 1  I0M.18, 
 
 A  Treatife  of  the  Tafions       ] 
 
 nate  propenfion  and  w^/^thereunrOjwhenrbey 
 are  abfent  from  it ;  fo  in  the  mind  of  man  (whofc 
 2  Love  in  his  Weight)  there  is  not  cnely  a  £0™  of 
 Delight  in  the  fruition,  but  a  Love  likewife  of  D*. 
 fire,  in  the  privation  of  a  Good  5  which,  the  more 
 it  wantetb,  the  more  it  fixeth  it  felfe  upon  it  : 
 b  as  fome  things  doe  naturally  attradt  fire  at  a 
 diftance.  Thus  the  Poet  expreffeth  the  Love  of 
 Dido  to  v£nea$ : 
 
 ilium  abfins  absent  em  audit  que  videtque. 
 
 When  night  had  fevered  them  apart, 
 She  heard  and  faw  him  in  her  heart. 
 
 And  it  is  the  wonder  of  L$ve  (as  Saint  dhry 
 fojlome  fpeaketh)  to  colled  and  knit  together  in 
 one  s  things  farre  feparated  from  each  other : 
 Wherein  (lands  theMyfterie  of  the  Communion 
 of  the  Church  on  Earth,  both  with  it  felfe*  in  all 
 the  difperfed  members  of  it,  and  with  Chrift  the 
 Head  •  and  that  other  part  of  it,which  triumpheth 
 in  Heaven.  So  that  htxdn.Divine  Love  hath  the 
 fame  kind  of  Vertne  with  Divine  Faith ;  that  as 
 this  is  the  being  and  [ubfiBing  of  things  to  come, 
 anddiftant  in  Time  ;  (o  that  is  the  Vnion  and 
 knitting  of  things  abfent  ^  and  diftant  in  place. 
 
 But  then ,  much  more  doth  Prefince  to  the 
 goodneffeof  anobje<5i  loved,  encreafc  and  exer. 
 cife  our  Love;  becaufc  it  gives  us  a  more  com. 
 pleat  fight  of  it,  and  Vnion  unto  it.  And  there- 
 fore Saint  lohn  fpeakes  of  a  Perfection,  and  Saint 
 
 Paul 
 
and  Fatuities  of  the  Souk.        \    $J 
 
 Paul  of  a  Perpetuitic  of  our  Love  unto  (^groun- 
 ded on  the  fulneffc  of  the  Beatific  all  Ft  (ion,  when 
 we  fiiall  be  for  ever  with  the.  Lord '.  whereas  now> 
 feeing  onely  in  a  Glajfedarkely^  as  we  know,  fo  like- 
 wife  we  /tfi/*  fef  /#^rf  <w*/y.  And  Arijlotle  makes 
 Mutuall  Conversation  and  Societie  one  of  the 
 greateft  bonds  of  Love  •  becaufe  thereby  is  a 
 more  immediate  exercife  •  and  from  thence,  a 
 greater  encreafe  of  the  Affe&ion. 
 
 As  living  *  Creatures,  fo  Atfe&ions  are  nou- 
 ri find jStti  the  fame  manner  as  they  are  produced '; 
 Now  it  is  nece(Tarie5forthe  fir  ft  working  of  Love, 
 that  the  Object  have  fome  manner  of  Prefence 
 with  the  Affe&ion,  either  by  a  Knowledge  of  Vi- 
 fon,oxo[  Faith.  And  therefore  Saint  Paul  fay  th, 
 Ifthei  had  knowne ,  they  would  not  have  crucified 
 the  Lord  of  Glory  5  their  Ignorance  and  Hatred  of 
 Him3  went  both  together  t  Simul  ut  definuntigno- 
 rare7  ceffant  ejr  odiffe ;  as  foone/ay th  Tertullian,  as 
 they  ceafed  to  be  ignorant  of  Chrift,they  ceafed 
 to  hate  Him :  And  ufually,  in  the  phrafe  of  the 
 Scripture,  Knowledge  and  Love  are  identical!.  So 
 then,  all  Love  proceeding  from  Knowledge,  and 
 all  Knowledge  prefuppofing  fome  Prefence  of  the 
 thing  knowne  3  it  appearetb,  that  the  Prefence  of 
 the  Objedt  begetteth,and  therefore^  proporti- 
 on^ nourifheth  this  Affe&ion. 
 
 The  Iaft  Caufe  or  inducement  to  this  Papon, 
 (which  I  will  but  name)  is  an  Aggregate  of 
 diverfe  Beautifull  and  Amiable  Qualities  in  the 
 Objeft  >y  as  namely,  Sympathie,  Iutfice,  Induftrie, 
 Temperance \  Ingenuitie^  Facilitie7  Pleafantneffe  and 
 
 O  Inno- 
 
 iC0M3.8, 
 
 Mit.MAc.$ 
 
 *  VltttarchJ.de 
 InvidU  &  Od, 
 Ari&ot.polit* 
 
 I  Cerfr.9. 
 
 dpOtO&UxU 
 
 Mattb.j.iS- 
 Pfa.i.6. 37.18. 
 
 IU-.JI-i   .niwiiiy 
 
98 
 
 fli7f/#r,/ti.M. 
 
 A  *Treatife  of  the  'Pafiions 
 
 Innoccncieof  Wit,  Meeknejfe,  TecldingneJfcPaii 
 encty  Sweetnejfe  of  behaviour  and  difpofition. 
 without  Clofenefle,  Sufoition,  Intermedling. 
 Inquifitiveneffe,  Moroficie,  Contempt,  Diflen- 
 tion  •  in  all  whichymen  are  either  Injufti  or  Pug- 
 naces,  doe  either  wrong  us,  or  cro(Te  us :  Which 
 two,  the  Philofophcr  makes  the  generall  Oppo- 
 fites  of  Love:  On  which  I  fhall  forbesre  to infift, 
 asalfoon  the  Circumftanccsof  the  Aft  of  this 
 Papon  it  felfe,  in  the  Quantirie  and  Qualitie 
 thereof,  and  fhall  proceed  in  briefe  to  the  Confe- 
 quents  oxEffetts  of  this  Papon. 
 
 CHAP.    XL 
 
 Of  the  £jfe£lsofLoyeyFmort  to  the  Ob]eBy 
 Stay  and  Immoration  of  the  Mind  upon  ity 
 %efl  in  ih  Zeale>Strength,and  Tendernejfe 
 towards  ity  Condefcention  unto  it>  Lique- 
 faction and  Languijhingfor  it. 
 
 He  firft  which  I  (hall  obferve,  is 
 Ttf/^occafioned  both  by  the  £0^ 
 which  we  have  to  a  thing,  for  its 
 owvefake,  and  fikewife,for  the  Love 
 of  our  [elves ,  that  there  may  be  a 
 greater  mutuall  intereft  each  in 
 other.  Where«ever  Love  is,  it  ftirreth  up  an  en- 
 deavour, to  carry  the  heart  unto  the  thing  which 
 it  loveth*:  Where  the  Treafure  is>  there  the  heart  will 
 
 be. 
 
and  Faculties  of  the  Soute.       I     99 
 
 be.  Hence,none  are  fayd  to  love  God,  but  thofe 
 that  are  fome  way  united  unto  him.  And  there- 
 fore, as  Gods  fir  ft  love  to  manias  in  making  man 
 like  himfelfe  5  fo  his  fecond  great  loveyw&$  in 
 making himfelfe  like  man.  Hence, we  readefo 
 often  of  that  myflicall  inhabitation  of  Chntt  in 
 his  Churchy  of  that  more  peculiar  Vnion  and  pre. 
 fence  with  his  peop!e5of  a  Spiritual!  Implantation 
 unto  him  by  Faith  ,  of  thofe  neere  relations  of 
 Filiation  and  Fratcrnitie>o£ mutuall  intereft  each 
 in  other,/  am  my  beloveds^  and  my  Beloved  Is  mine^X 
 importing  an  inseparable  Vnion  of  the  Church  to 
 Chrift.  And  this  may  be  the  reafon  of  that  order 
 in  Saint  /Wrfolemne  Benedi&ion,  The  Grace 
 of  Chrifi,  the  Love  o^Godi  and  the  Communion  of 
 the  Spirit :  for. as  the  Grace  oicbrifi  onely  taketh 
 away  that  enmitie  which  was  betweene  finners 
 and  God ,  and  is  the  onely  meanes  of  our  recon- 
 ciliation unto  him  ;  fo  the  Love  of  God  is  the 
 onely  Bond  of  that  Communion ,  which  we  have 
 with  him  and  his  holy  Sprit. 
 
 ^»/0#isof  diverfe  forts.  One,  fuch  whereby 
 diverfe  things  are  made fimply  one,  either  by  the 
 converjionaf  one  into  the  other,  or  by  the  compofi- 
 tionpx  constitution  of  a  third  out  of  the  things  uni- 
 ted,as  of  mixt  bodies  out  of  united  Elements,  or 
 of  the  whole  fubftanceout  oftheeffentiallparts: 
 Another,  fuch  whereby  things  united  are  made 
 one  after  a  fort,  either  by  an  accidental!  aggregation, 
 as  diverfe  ftones  make0#£^/tf,  or  by an  orderly 
 andartificiall  diftribution,  as  divesfe  m&terialls 
 m&eenehonfe.  Or  by  either  a  natur  allot  morall 
 
 O2 
 
 tn- 
 
100 
 
 Di§gen*L(tert, 
 
 A  Treatife  of  the  Tafiions 
 
 Amsr  Hedera. 
 I  Tiutarcb.de 
 \Aud.$calig*dt 
 \fnbtUitate. 
 
 lib.t.ct: 
 Vcl  prafentem 
 deffderamm. 
 TlifhPaneg, 
 
 Odyf  n.i* 
 
 inclination  and  fympathy  which  one  thing  bca- 
 reth  unto  another.  And  of  this  fort  is  that  union 
 which  arifeth  out  of  /<n^,tending  firft  unto  a  mu- 
 tuall  (imilitude  and  conformity  in  the  fame  de- 
 fires  ;  and  next  unto  a  rautuall/qf/tjT/**,  fruition, 
 and  proprietie>whereby  the  rainde  loving,  long- 
 eth  to  be  feifed  of  the  thing  which  it  loveth ,  and 
 cannot  endute  to  bee  deprived  of  it.  So  Mofcs 
 praied,/  bt fetch  thee  Jh tw  me  thy  glory  •  for  the  vi- 
 [ton  of  God  is  thcpojfejsion  of  him  •  and  fo  David, 
 CMyfiule  tbirftethfor  Gods  when  [hall  I  come  andap- 
 ptare before  him  ?  And  this  is  the  foundation  of 
 nWforroWy  when  the  foule  is  difpoflefled  of  that 
 which  it  loved,  and  wherein  it  refted.4  And  this 
 defire  of  Pojpfion  is  fo  great  that  Z>r^contenteth 
 it  felfe  not  with  the  Prefence,  but  even  then  put- 
 teth  out  its  endeavours  untoaneerer,  and  more 
 rea/l  union,  as  if  it  would  become  really  One  with 
 the  thing  which  it  loveth  •  which  is  feene  in  em- 
 bracings  ,kifles,  in  the  exiliency  and  egrefle  of  the 
 fpirits5in  the  expanfion  of  the  heart,  in  thefim- 
 plicity  and  naturalneffe  of  all  mutuall  carriages, 
 as  if  a  prefent  friend  were  not  yet  prefent  e- 
 nough.  Which  kind  of  expreffions  of  love  are 
 thus  elegantly  defcribed  by  Flomerjnhen  Eumaus 
 faw  Telemachm  fafely  returned  home  from  Sea. 
 
 « — ■ TdL<pa*  J* dvoptrt $v$a\ns 
 
 KuWJV  /mv hci<pcL\h  n  x<w  etppa  QAtct  xa.x* 
 X*i°J*  ret  jxfoT<^$  Scttesb  Ji  6i  sWe<rft^**f». 
 
 Surntus 
 
and  Faculties  of  the  Soule. 
 
 BumAtu  aUamaz*djprungtothedore. 
 The  pots  of  wine  which  bis  hands  mixt  before 
 Did  both >fa/l  from  them  :  heranneont$meety 
 And  with  full  welcomes  his  young  majier  greet. 
 Hekifi  his  headlands  jyes  •  and  his  t cares  kept 
 Time  with  his  kijfes}as  he  kijl  he  wept* 
 
 The  like  elegantdefcription  wee  have  of  the 
 love  of  Penelope,  when  Vliffes  after  his  returnc  was 
 perfc&ly  knowne  unto  her. 
 
 She  wept  andranftraight  on, her  hands  fhe  Jpread 
 And claps'd about  his  neck ^ndkifl  his  head. 
 
 Love  bath  in  morall  and  divine  things  the  fame 
 effect  which  fire  bath  in  natural!,  to  congregate 
 hornogenealljOr  things  of  the  fame  kinde,and  to 
 feparateheterogeneall,  or  things  differing.*  as 
 we  fee  in  the  Love  of  God ,the  deeper  that  is:the 
 more  is  the  fpirituall  part  of  man  collected  to- 
 gether,  and  ray  fed  from  the  earth.  And  there- 
 fore in  heaven,  where  love  (hall  bee  perfed,  all 
 things  (hall  be  harmonious  and  homogeneal5not 
 in  regard  ofnaturall  properties,  but  in  a  pure  and 
 unmixed  fpiritualneffeof  affe&ions  in  aperfeft 
 unity  of  minds  and  motions. 
 
 From  the  union  of  love  proceeds  another  fecret 
 effeft,  namely,  a^//^ofthemindinthe  thing 
 O  3  loved. 
 
 101 
 
 Oityfl  xzod. 
 
 W.1JWI  »■<;.»  J' 
 
loi  A  Treatife  of  the  Tafions 
 
 Qetftn 
 
 That!. 
 
 ds  my  $ 
 
 |  loved.  Inwhichrefpe&thePhilofophercallcth 
 !  knowledge  the  reft  of  the  underftanding.  And 
 |  this  can  onely  be  totall  and  pcffeft  in  the  Vnion 
 |  of  the  Soule  with  Gcd,  the  chiefeft  good  there- 
 of. Whence  foroe  have  made  the  threefold -/Tf. 
 petite  m  .man,  Concupifcible,  Rational!  and 
 Irafcible,  to  have  their  finall  perfc&ion  and 
 quiet  by  adiftin<3;union  to  the  Three  Petfons 
 in  the  Trinity  :  for  the  Cencupifable  power  is  car- 
 ried  adbonum  togoodi  which  they  fay  is  the  At- 
 tribute of  the  holy  Spirit ;  the  Rational!  adverum^ 
 to  that  which  is  truc%  which  is  the  Attribute  of 
 the  Sonne ;  and  the  Irafcible  adArduumy  to  Fiv- 
 er,  which  is  the  Attribute  of  the  Father.  But  to 
 let  that  paffe  for  a  fpiders  web(curiouss  but  thin) 
 certaine  it  is  that  Cod  onely  is  thar  endt  who  can 
 fully  accomplifh  the  perfection  and  terminate 
 tbedefires  of  thofe  creatures,  whom  heemade 
 after  a  peculiar  manner  to  know  and  enjoy  him. 
 But  proportionably,  there  arifeth  from  the  Vnion 
 unto  any  other  objecl of Love,*  fatiattng  and  qui- 
 eting of  the  Facultie  ;  which,  in  a  word3  is  then 
 onely,  in  O^/V^ofinferiour  order  and  goodnefTe, 
 regular,  when  the  object  is  natftra/Iyand  the  Aclion 
 limited.  Difproportion  and  Enormitie  are  the 
 two  Corruptions  in  this  particular. 
 
 A  third  E  fifed,  which  I  (hall  obferve  of  Love, 
 is  Stay,  and  immoration  of  the  Mind  upon  the 
 ObjecJ  loved.and  a  diverting  of  it  from  all  others : 
 as  we  obferved  in  EumtM,  when  he  law  Telema- 
 chusjaz  threw  away  the  BufinefTe  which  he  was 
 about  before:  And  the  Woman  of  Samaria,  be- 
 *ng 
 
-"  '  ■   m ' 
 
 and  Faculties  of  the  Soule. 
 
 ing  tranfported  with  the  love  of  Chrift,  left  her 
 Pitcher,which  (he  had  brought  to  the  Well,that 
 flie  might  goeand  call  others  unto  his  Doflrine : 
 And  UHary  left  the  thoughts  of  entertaining 
 Chrift  at  the  Table,  out  of  an  extraordinarie  de- 
 fire  to  entertaine  him  in  her  heart.  And  this  effe& 
 the  Poet  hath  excellently  exprcffed  in  Didtywho 
 having  (hewed  before  a  marvellous  Princely  wif- 
 dome  and  fedtflitie ,  in  fortifying  her  new  King« 
 dome,  and  viewing  the  Workes  her  felfea  (as  he 
 had  before  defcribcd  )  as  foone  as  (he  was  once 
 tranfported  by  the  love  of  *Mneas>  then  all  ftood 
 ftill  on  a  fudden. 
 
 Non  capt£  ajfurgum  turns  ynon  Armajuventm 
 Ex  erect ;  pertufvc .  antpropugnacula  bdh 
 Tut  a  par am  •  pendent  opera  interrupts — — 
 
 The  Towers  long  fince  begun,rofe  up  no  more, 
 And  Armesdid  ruft,which  ere- while  brave  youth 
 No  Ports.no  Sconce%no  defence  went  on,   (wore. 
 But  all  their  works  hungbroken3and  halfe  done. 
 
 Thujas  Plutarch  hath  obferved,  the  Images  of 
 things  in  the  fancies  ofothermenare  like  words 
 written  in  water,which  fuddenly  vanifli ;  but  the 
 Impreffions  which  love  makes3are  as  it  were,wr;  t 
 ten  with  an  hot  iron,which  leaveth  fixed  and  abi- 
 ding prints  in  the  memory. 
 
 Loveani  Knowledge  have  routuallfharpening 
 and  caufality  each  [on  other:  for  as  Knowledge 
 doth  generate  Love,To  Love  doth  nourifh  and  ex- 
 
 ercife 
 
 105 
 
 k£'OXM^ 
 
104 
 
 A  Treatife  of  the  'Pafions 
 
 ercife\Knowledge.  The  reafon  whereof  is  that 
 unfeparable  union,which  is  in  all  things  between 
 the  Truth  and  Good  of  them :  for  it  being  the  pro- 
 perty of  Truth  to  unite  and  apply  Goodnejfe  (no- 
 thing being  apprehended  as  Good,  unlcfle  that 
 Goodnefle  be  apprehended  as  trne)the  more  Ap- 
 petite en  joyeth  of  thiSj  the  deeper  inquiry  doth 
 it  make,  and  the  more  compleat  union  doth  it 
 feeke  with  that :  the  Heart  and  the  Treafure  can 
 feldomc  be  fevered  5  the  Eagles  will  alwayes  re- 
 fort  to  the  body  $  Davids  Love  gave  length 
 and  perpetuity  to  his  meditation,  even  all  the 
 day. 
 
 And  herein,  methinkes,  may  confift  another 
 proportion  betweene  the  ftrength  of  love  and 
 Death;  for  as  in  Death  nature  doth  colled  and 
 draw  in  thofe  fpirits3  which  before  lay  fcattered 
 in  the  outward  parts,to  guard  and  arme  the  heart 
 initsgreateftconflittj  uniting  all  thofe  langui- 
 fhing  forces  which  are  left,  to  teftifie  thenatu- 
 rall  love  which  each  living  creature  beareth  to  its 
 owne  confcrvation  :  fo  doth  Love  draw  and  unite 
 thofe  Spirits  which  adminifter  either  to  the  Fan- 
 cie  or  Appetite, to ferve  onely  for  the  nourifhing 
 of  that  Affe&ion,  and  for  gazing  upon  that  trea- 
 fure whereunto  the  Heart  is  wholly  attra&ed. 
 Which  Spirit^  being  of  a  limited  power  and  in- 
 fluence,doe  therefore  with  the  fame  force,  where- 
 by they  carry  the  mind  to  the  confederation  of 
 one  thing,withdraw  it  from  all  other  that  are  he- 
 terogeneall  5  no  determined  power  of  the  Souie 
 being  able  to  impart  a  fufficient  a&ivity  unto  di- 
 
 verfel 
 
",  •         -  •  • I  III      I 
 
 and  Faculties  of  the  Souk.        \    i  oy 
 
 vcrfe  indepcnding  operations,  when  the  force  of 
 it  is  exhaufted  by  one  fo  ftrong  5  and  there  being 
 a  fympathy,  and  as  it  were,  a  league  between  the 
 faculties  of  the  Soule,- all  covenanting  not  to 
 obfcure  or  hinder  the  Predominant  Impreffions 
 of  one  another.  And  thereforeas  in  Rome  when  a 
 Didatour  was  created,  all  other  Authority  was 
 for  that  time  fnfpended  •  fo  when  any  ftrong 
 Love  hath  taken  pofleflion  of  the  Soule,it  gives  a 
 Superfedeas  and  flop  unto  all  other  imploy- 
 ments,  It  is  therefore  prefcribed  as  a  Remedy  a- 
 gainft  inordinate  Love. 
 
 ■ & — Pabula  Amor  is 
 
 \~Abfterrere  fibiM que  alto  converter e  merit  em% 
 
 To  draw  away  the  fewell  from  this  fire, 
 And  turnethe  minde  upon  fome  new  defirc. 
 
 For  Love  is  Otioforum  Negotium,  as  Diegenes 
 fpake,  the  bufinefle  oftentimes  of  men  that  want 
 imployments. 
 
 Another  efFe&  of  Love  is  Iealoufieor  Zede% 
 Whereby  is  not  meant  that  fufpicious,  inquifi- 
 tive,  quick- fighted  quality  of  finding  out  the 
 blemifhes,and  discovering  the  impejfe&ions  of 
 one  another  (for  it  is  the  property  of  true  Love 
 othinkenoneevillj  bntonelya  provident  and 
 folicitous  feare^  leaft  fbmeor  other  evill  fhould 
 cither  difturbe  the  peace,or  violate  the  purity  of 
 what  we  love :  like  thatof  lob  towards  his  fons  • 
 and  of  the  Afojile  towards  his  Corinthians,  / 
 
 P  am 
 
 Pixt&rch.in 
 
 IfiCHLtphd 
 Tetr.Ciiniu 
 Hhi6,cap,4* 
 
 ^■Diogenes  <z- 
 pud  LatrUM 
 
 LwUlibA 
 
 lob  hf* 
 
lo6 
 
 aCtru.2. 
 
 OviAXpift. 
 
 UL*.i7. 
 
 av0 nv  ]%ttn  \iap, 
 
 CJ»M,8, 
 
 Tlev+is. 
 
 Pfutarchde  A- 
 moreprolis. 
 
 A  T*reatife  ofthe^Paflions 
 
 am  jealous  over  you  with  a  godly  jealoufie  :  So  Pene' 
 lope  in  the  Poet  was  jealous  of  che  fafety  of  yltffes. 
 
 In  tejingeham  violent os  Troas  ituros^ 
 T^pmine  in  H  e6loreo  pallida  femper  eram. 
 
 How  oft  my  deere  vlifts  did  I  fee 
 In  my  fad  thoughts  proud  Trojans  rufh  on  thee  > 
 And  when  great  Hettors  name  but  touch'd  mine 
 My  cheeks  drew  palenes  frs  my  paler  fears,  (ears, 
 
 Zeale is  a  compounded  affe&ion,  or  a  mixture 
 of  Love  and  dinger ;  fo  that  it  ever  putteth  forh 
 it  felfe  to  remove  any  thing  which  is  contrary  to 
 the  thing  we  love ;  as  wc  fee  in  Ckrifi ,whofe  zeale 
 or  holy  anger  whipped  away  the  buyers  and  fel- 
 lers out  of  the  Temple.  In  which  refped  itis 
 (aid  that  the  zeale  of  Gods  houfe  did  consume  him. 
 As  water  when  it  boy  leth  ( from  which  metaphor 
 the  word  zeale  is  borrowed)  doth  in  the  boyling 
 confume,  oras  the  candle  wafteth  itfeifewith 
 burning.  In  which  refpeft  likcwifeitisfaid^* 
 much  water  cannot  quench  Love.  It  is  like  Lime, 
 the  more  water  you  caft  upon  it,  the  hotter  it 
 giowes*  And  therefore  the  finne  of  Laodicea, 
 which  was  contrary  unto  zeale  is  compared  unto 
 lukewarntew  iter,  which  doth  not  boyle,  and  fo 
 cannot  worke  out  the  fcurame  or  corruption 
 which  is  in  it. 
 
 And  from  hence  itis  that  Love  makes  Weake 
 things  Jlrongjtind  turneth  Coward  ice  into  Valour 
 and  MeekenefTe  into  Anger,  and  Shame  into 
 
 Bold- 
 
and  Faculties  of  the  SouU.        \   107 
 
 Boldnefle,  and  will  not  conceive  any  thing  too 
 hard  to  undertake.  The  fearefull  Hen,  which 
 hath  nothing  but  flight  to  defend  her  felfe  from 
 the  Dogge,or  the  Serpent,  will  venter  with  cou- 
 rage againftthe  ftrongefl  creatures  to  defend  her 
 little  chickens.  Thus  Zeafeand  Love  of  God 
 made  tJHofes  forget  his  rneekenefle-andhis  An- 
 
 ter  was  (o  rtrong,  that  it  brake  the  Tables  of  the 
 ,aw,and  made  the  people  drink  the  Idol  which 
 they  had  made.  And  rhft  is  wittily  exprefTed  by 
 Seneca^  that  Magma  dolor  iratm  Amor  eft,  a  great 
 griefe  is  nothing  elfe  but  Love  difpleafed,  and 
 madeangrie.  It  tranfporteth  Nature  beyond  its 
 bounds  or  abilities ,  putreth  focfa  a  force  and 
 vigour  into  it,  as  that  it  will  adventure  on  any 
 difficulties^  MaryMa*dalenwox\\&  in  the  ftrength 
 of  her  Love  undertake  to  carry  away  the  dead  bo- 
 dy of  Chrift  (as  fhe  conceived  of  him)  notcon- 
 fidering  the  weight  of  that,  orherowne  weake- 
 ned. It  hath  a  conftraining  vertue  in  it,  and 
 makes  a  man  do  that  which  is  beyond  his  power  $ 
 as  the  Corinthians^  when  they  wexepoore  in  eftate% 
 were  yet  rich  in  Liberality.  It  makes  a  man  im- 
 patient to  be  unacquainted  with  the  eftate  of  an 
 abfent  friend,  whom  wee  therefore  fufpe#  not 
 fufficiently  guarded  from  danger,  becaufe  defti- 
 tuteofthe  helpe  which  our  prefence  might  af- 
 ford him.  In  one  word, it  makes  the  wounds  and 
 ftaines  of  the  thing  loved  to  redound  to  the  grief 
 and  trouble  of  him  that  loveth  it.  He  that  is  not 
 jealous  for  the  credit,  fecurity,  and  honourof 
 what  hee  pretendeth  aflPe&ion  to,  loves  nothing 
 
 P  2  but 
 
 Mmmmz.ii. 
 
 Stjtec.inHerc. 
 Oettc. 
 
 yM.Fhtarch. 
 Amatoiium- 
 
 Ntnpdtiar  mi 
 qnUqitamwi 
 jemdeeo 
 quern  amem. 
 Tlifi.tpift. 
 
ioJJ 
 
 to*  e<A5D>  ti\otcny 
 
 yf  T'reatife  of  the  %Pafiwns 
 
 ViL  Tfotarch. 
 
 fympofiactl.1* 
 
 £.7. 
 
 but  himfelfe  in  thofe  pretenfes. 
 
 Another  Effect  of  Love  is  Condefcenfion  to 
 things  below  us,  that  wee  may  pleafe  or  profit 
 thofe  whom  we  love.  It  teacheth  a  man  to  deny 
 his  owne  judgement,  and  to  doe  that  which  a 
 looker  on  might  happily  efteeme  WeaknefTeor 
 Indecencie ;  out  of  a  fervent  defire  to  expreffe  af- 
 fe&ion  to  the  thing  beloved.  Thus  Davids  great 
 Lovetothedrkeof  Godsprefence  did  tranfport 
 him  to  leaping  and  daffcing,  and  other  fuch  fa- 
 miliar expreffions  of  joy  (for  which  CMichdl 
 out  of  pride  defpifed  him  in  her  heart)  and  was 
 contented  by  that,which  fheefteemed  bafenefie, 
 to  honour  God :  herein  exprefling  the  love  of 
 him  unto  Mankind,  who  was  both  his  L$rd  and 
 hisifow;;  whoemptied,  and  humbled, and  de- 
 nied himfelfe  for  our  fakes3  not  confidtriogfhis 
 owne  worthineflfe,  but  our  want;  nor  what  was 
 honourable  for  him  to  doe3  but  what  was  necef- 
 fary  foru?  to  be  done,  guicquid  Deo  tndtgnnm, 
 mihuxftdity  whatever  was  unworthy  of  him3was 
 expedient  for  us.  Thus  Parents  out  of  I^ove  to 
 their  children  doe  lifpe,  and  play,  and  fittheir 
 fpeeches  and  dalliances  to  the  Age  and  Infirmi- 
 ties of  their  children.  Therefore  Themijlocks  be- 
 ing found  playing  and  tiding  on  a  reed  with  bis 
 littleboy,  defired  his  friend  not  tocenfure  him 
 for  it,  till  hee  himfelfe  was  a  father  of  chil- 
 dren. 
 
 The  laft  EiFea  which  I  {ball  obferve  of  this 
 Paflion  is  that  which  we  call  Liqutf&ttion  or  La». 
 ruor,  a  me  Jting,as  it  were,  of  the  heart  to  receive 
 
 the 
 
_  [1  -I  II  ■-  '   ■■-"■'- 
 
 and  Faculties  of  the  Souk. 
 
 the  raoreeafie  impreffions  from  the  thing  whic^ 
 it  loveth,  and  a  decay  of  the  Spirits,  by  reafon  o* 
 that  intenfive  fixing  of  them  thereon,  and  of  the 
 painefnll  and  lingring  expe&ation  of  the  heart  to 
 enjoy  it.  Love  is  of  all  other  the  imnoft  and  moft 
 vifcerall  affe&ion.  And  therefore  called  by  the 
 A  pofkle^Bowels  of  Love.  And  we  read  of  the  year- 
 ningoi  Josephs  bowels  over  Benjamin  his  mothejs 
 fonne,  and  of  the  true  Mother  over  her  child,  in- 
 caluerunt  vifcera,  they  felt  a  fervour  and  agitation 
 of  their  bowells,  which  the  more  vehement  it  is, 
 doth  worke  the  more  fudden  and  fenfible  decay 
 and  languifhing  of  Spirits.  So  Ammon  out  of 
 wanton  and  inceftuous  Love  is  faid  to  grow  leave 
 from  day  to  day,  and  to  have  been  ficke  with  vexati- 
 on for  his  fifler  Thamar. 
 
 And  in  fpirituall  love  we  find  the  like  expref- 
 Hon  of  the  Spoufe  •  Stay  me  with  flagons^  comfort 
 me  with  apples,  for  Iamfick  of  love :  Wine  to  ex- 
 hilerate,  apples  to  refrefh  thofe  Spirits,  which 
 tvere,as  it  were,  meked  away,  and  wafted  by  an 
 extreame  out-let  of  Love.  And  for  this  reafon 
 the  Objefl  of  our  Love  is  faid  to  Overcome  «/,and 
 toBurnethe'Heart)  as  with  Coales  of  lumper  5  and 
 the  like  expreifions  of  wounding  and  burnjpg  the 
 Poetufeth, 
 
 lOp 
 
 IdjU.2. 
 
 1  Rtg.$tz6t 
 
 1^^.15, 
 
 ffWM.f.1 
 
 Eft  mollis  flamm a  medullas 
 
 Can.6*iA%c. 
 
 u£Madt4, 
 
 Interea^  taciturn  vivit  fak  pecJore  vulnus . 
 
 A  wellcorne  foft  flame  in  her  bones  did  reft, 
 And  a  clofe  wound  liv'd  in  her  bleeding  breaft. 
 
 P  3  Now 
 
HO 
 
 A  Treatife  of  the  Tafiiom 
 
 Now  the  caufe  of  this  Languor^  which  love 
 worketh,  is  in  Senjitive  Ob)cdts,  an  earned  de 
 fire  to enj§j  them  •  in  Spiritual!  Objcfts,  ancar- 
 neft  defiretowr^them.  Intheformer,  wanr 
 kindleth  love,  but  Fruition  worketh  wearincfle 
 and  fatiety:  In  the  other  fruition  increafeth  love, 
 and  makes  us  the  more  greedy  for  thofe  things 
 which  when  wcwanted,wedid  not  defire. In  earth 
 ly  things  the  defireata  Aiftance  promifeth  much 
 pleafure,  buttaft  and  experience  difappointeth 
 cxpe&ation.  In  heavenly  things,  eating  and 
 drinkingdoth  renew  the  Appetite^  and  the  grea- 
 ter  the  experience,the  ftronger  the  defire :  as  the 
 more  acquaintance  Mofes  had  with  God ,  the 
 more  he  did  defire  to  fee  his  glory.  And  fo much 
 may  fuffice  for  the  firft  of  the  Paflions.  Love, 
 which  is  the  fountaine  and  foundation  of  all  the 
 reft. 
 
 CHAP. 
 
and  Faculties  of  the  Soule. 
 
 CHAP.  XI  I. 
 
 Of  the  Pafsion  of  Hatred,  the  Vuniamentall 
 Caufeor  Objeft  thereof  Evilly  bov  farre 
 forth  Evills  are  billed  by  God  may  bee  de- 
 dined  by  men,  of  Gods  fecret  and  reyeakd 
 Will 
 
 He  next  in  order  is  Hatred :  of 
 which  the   Schoole-men  make 
 two  kinds ;  an  Hatred  of  ^Abomi- 
 nation or  loathing*   which  con- 
 fi lis  in  Apnreaverfionox  flight  of 
 the  Appu ire  from  fomeihingap. 
 prehendedas  £x////,ari(ing  from  a  diffonancy  and 
 repugnancy  betweene  their  narures  :  and  an  Ha 
 tred of 'Enmity  y  which  is  not  allying,  but  rather  a 
 purfuwg  Hatred^  and  hath  ever  fome  Leve  joyncd 
 with  it,  namely  a  Love  of  any  Evill  which- we  de- 
 fire  may  befall  the  perfon  or  thing  which  wee 
 bate. 
 
 I  fha!lnotdiftin<ftly  handle  thefeafunder>but 
 fhallobferve  the  Dignities  and  Corruptions  of 
 the  paffion  in  general!,  as  it  implies  a  common 
 d  fconvenience^Zbd  natural!  Vnconformnie  between 
 the  Object  and  the  Appetite. 
 
 TheO^/V^thenofall^^^is  Evilly  and  all 
 evill  implying  an  oppofitionro  Good  admits  of 
 fomany  fevera.l  refpe&s  as  there  are  kinds  ofop- 
 pofition. 
 
 And 
 
 111 
 
1112, 
 
 A  Treatije  of  the  Pafions 
 
 And  thae  is  firft  an  Evill  of  Contrariety,  fuch 
 as  is  in  the  qualities  of  Water  unto  Fire,  or  a 
 Wolfe  unto  a  Sheepe,  occafioned  by  that  De- 
 Hruftivt  Efficiency,  which  one  hath  upon  the 
 other.  # 
 
 Secondly,an  Evill 'of 'Privation,  which  we  hate 
 formally  and  for  it  felfe,  as  implying  nothing 
 but  a  Defecl  and  Ab fence  of  Good. 
 
 TLhixdly^n  Evill  of  Contradiction  m  the  noth- 
 ing of  any  creaturCjOppos'd  to  its  being.  For  Be- 
 ing and  Immortality  is  that  which  Anflotle,  makes 
 one  of  the  principle  obje&s  of  Love ;  Annihilati- 
 on then,  or  Not  being  is  the  chiefeft  Evill  of 
 things,and  that  which  Nature  raoftabhorreth. 
 
 Laftly,  an  Evill  of  Relation  ;  for  as  things  in 
 their  owne  fimple  natures  Evill  jx&y  have  in  them 
 a  Relative  Goodnejfe^  and  fo  to  be  defir«d;  as  the 
 killing  of  beafts  for  the  fervice,  and  the  death  of 
 malefa&ors  for  the  fecurity  of  men :  fo  things  in 
 their  abfolute  being  Good  may  have  in  them  a  Rem 
 lati  ve,ot  Comparative  Evilly  and  in  that  fence  bee 
 by  con fequence  hated  ;as  our  Saviour  intimates 
 He  that  batetb  not  father  and  motherland  his  owne  life 
 for  mejs  not  worthy  of  me  *  when  they  prove  fnares 
 and  temptations  to  draw  us  from  the  Love  of 
 Chrift,tbey  are  then  to  bee  undervalued  incom- 
 parifon  of  him.  And  therefore  we  find  in  the  Law 
 if  a  mans  deareft  brotheror  child5or  v*ife,or  friend 
 fhould  entice  him  from  God  unto  Idolatry,  he 
 was  not  toconceale,  picy,  or  fparc  him,  but  his 
 owne  hand  wastobeefirft  ppo^  him.  And  thus 
 the  Poet  hath  elegantly  exprefled  the  behaviour 
 
 _^ ?f| 
 
and  Faculties  of  the  SouU. 
 
 ofv&neots  toward  Dideyiho  being  inflamed  with 
 Love  of  him,  would  have  kept  him  from  the  ex» 
 pedirioD.nnto  which  by  divine  guidance  hefup- 
 pofed  himfelfe  to  be  dire&ed. 
 
 ■  gtf&nquam  lenire  dtlorem 
 
 Sotando  cupn,  &  diftk  avertere  euros, 
 (  Multagemens  mA^noq^mmum  Uhefdtius  amere) 
 Jujfa  tamer*  Divum  exequitur. • 
 
 Though  he  defir'd  with  folace  toappeafe. 
 And  on  her  penfivc  foule  to  breathe  fome fiafe, 
 (Himfclf  withmutuall  love  made  fainc) yet  ftill 
 His  purpofes  were  fixt  t'obey  Gods  will. 
 
 So  then  we  fee  what  qualification  is  required 
 in  xhtobjettof  a  juft  Hatredttha.t  it  be  Evill,  and 
 fome  way  or  other  offenfive,  either  by  defiling 
 or  deftroying  nature :  and  the  Pafsion  is  ever 
 then  irregular  when  it  declineth  from  this  rule. 
 
 But  here,inasmuch  as  it  is  evident  that  the  he- 
 ing  of  fome  evil!  comes  under  the  Will  of  God; 
 (7s  there  any  EvtUin  a  Ctty^andthe  Lord  hath  not  done 
 it?)zv\A  our  will  is  to  bee  conformable  unto  his- 
 it  may  feeme  that  it  ought  to  fal  1  under  our  Will 
 too,and  by  confequence  to  bee  rather  loved  than 
 hated  by  us,  fince  wee  pray  for  the  fulfilling  of 
 Gods  Will. 
 
 For  refolution  of  this,  wee  muft  firft  confider, 
 that  God  doth  not  Jove  thofe  Evih  which  hee 
 thus  mllethjis  formally  and  precifely  conildered 
 inthemfelves.  And  next  wee  will  obferve  how 
 
 Q  far  re 
 
 ■■^— — — — — — — — — — —  ^^»    
 
 i»* 
 
n4 
 
 A  Treatife  of  the  Tafiotts 
 
 fcrrethe  Will  of  God  is  to  bee  the  rule  of  our 
 will- whence  will  arife  the  clcare  apprchenfion 
 of  that  truth  which  is  now  fet  downe,  that  the 
 unalterable  objeft of  mans  Hatred  is  all  manner 
 of  Evilly  not  onely  that  of  deformity  and  finne, 
 but  thatalfoofdeftru&ionand  mifery. 
 
 Firft  then  for  the  Will  of  God,  we  may  bold, 
 ly  fay  what  him felfe  hath  fworne,  that  bee  will 
 not  the  death  or  deftru&ion  of  a  finner :  and  by 
 confequencc  neither  any  other  evill  of  his  Crea- 
 ture, as  being  a  thing  infinitely  remote  from  his 
 mercy  ;  he  is  not  delighted  in  the  mine,  neither 
 doth  bee  find  pleafure  or  harmony  in  the  groanes 
 ofany  thing  which  bimfelfe  created  :  Buthceis 
 faid  to  will  thofe  Evills  as  good  and  juft,  for  the 
 manifeflation  of  his  glorious  Power  overall  the 
 Creatures,  and  of  his  glorious  Inflict  on  thofe, 
 who  are  voluntarily  fallen  from  him.  But  now 
 becaufe  it  is  left  onely  to  the  Wifedome  of  God 
 himfclfetoknow  and  ordaine  the  beft  meanes 
 for  glorifying  of  himfclfe  in  and  by  his  creatures, 
 we  are  not  here  hence  to  aflume  any  warrant  for 
 willing  evill  unto  our  felves  or  others,  but  then 
 onely  when  the  honour  of  the  Creator  is  therein 
 advanced.  And  fotbc  Apoftledid  conditional- 
 lywiCh  evill  untohimfelfe,  if  thereby  the  glory 
 of  Gods  mercy  towards  bis  Countrcy-men  the 
 Iewes  tr.ightbe  the  more  advanced. 
 
 SecondIy,itisnogood  Argument,  Godwilleth 
 the  infi  i fling  of  fuch  anm//,  therefore  it  is  un- 
 lawful for  my  will  to  decline  it:  for  firft  the 
 Will  of  God,whereby  hec  determined  toworke 
 
 this 
 
and  Faculties  of  the  Soule.  j  jy 
 
 this  or  thaccvill  on  particular  Subje&s,  is  a  pare 
 ofhisfecret  Conn  fell.  Now  the  Revealed^  and  not 
 the  Hidden  Willoi  God  is  the  rule  of  our  Wills 
 and  Anions:  whence  it  corameth  to  paffe,  that 
 it  is  made  a  part  of  our  neceffary  obedience  unto 
 God  in  our  wifhes  or  averfations  to  goe  a  croflTe 
 waytohisunrevealed  parpofe.  Peradventure  in 
 my  fickcbeditisthepurpofeofGod  tocaft  my 
 body  into  the  earth,  from  whence  it  was  taken, 
 yet  for  me  herein  to  fecond  the  Will  of  God  by 
 an  execution  thereof  upon  my  felfe,  orbyaneg- 
 left  of  thofe  Ordinary  meanes  of  recovery  which 
 hee  affords,  were  to  defpife  his  mercy,  that  I 
 might  fulfill  his  Will.  Peradventure  in  my 
 flight  a  fword  will  overtake  mee,  yet  I  have  the 
 warrant  of  my  Saviours  example  and  precept  to 
 turne  my  backe  rather  than  my  confeience  in  per- 
 fecution:  alwaies  refcrved,  that  though  I  will 
 that,which  God  willethjyet  my  will  beecver/«£. 
 or  dm  At  td  unto  his.  Wee  owe  fubmipon  to  the 
 will  ot  G$ds  fur fofe  and  Counfell,  and  wee  owe 
 conformity  to  the  will  of  his  Precept  and  Com- 
 mand-  wemuftfubraittothewil^whereby  God 
 is  pleafed  to  worke  himfelfe,  and  wee  mult  con- 
 forme  to  the  will,whereby  hee  is  pleafed  to  com- 
 mand us  to  worke.  And  therefore  m 
 
 Secondly,  though  the  Will  ofGodwerein 
 this  cafe  knowne,  yet  is  not  our  will  conftrained 
 to  a  neceflary  inclination,  though  it  bee  to  an 
 humble  fubmiflion and  patience  in  bearing  that 
 which  the  Wifedome  and  pur pofe  of  God  hath 
 made  inevitable;  for  as  the  promifes  and  de- 
 
 Q2  crees 
 
Ii6 
 
 A  Trettife  ofthe^afions 
 
 crees  of  Good  things  from  God  doe  not  warrant 
 oar  flackneffe  in  ncgleding ,  or  our  profanenefle 
 in  turning  from  them  5  fo  neither  doth  the  cer- 
 tainryandunavoidableneffe  ofa  future  evill  (as 
 death  intended  upon  us  by  God)  put  any  necef- 
 ficy  on  our  nature  todeny  it  felfe,  or  to  love  its 
 ownediftrcflTcs. 
 
 O  f  which  that  we  may  be  the  more  fare,  wee 
 raayobferveit  in  him,  who  as  hee  w|s  wholly 
 like  us  in  nature,  and  therefore  had  the  fame  na* 
 turall  inclinations  and averfations with  us;  fo 
 was  hee  of  the  fame  infinite  eflence  with  his  Fa- 
 ther, and  therefore  did  will  the  fame  things  with 
 him5yet  even  in  him  we  may  obferve  fin  regard  of 
 that,  which  the  Scriptuie  faith,  washy  the  band 
 and  C  our.  fell  of G&d  before  determined)  a  feeming 
 Relu<3ancy  and  withdrawing  from  the  Divine 
 Decree.  He  knew  it  was  not  his  Fathers  Will  ^ 
 and  yet,  Father,  if  thou  bee  willing  Jet  this  cup  paffe 
 from  mc.Vz  was  not  ignorant  that  he  was  to  fuffer, 
 and  that  there  was  an  0/wf«,a-neceflity  upon  it, 
 and  yet  a  fecond  and  a  third  time  againe,  Father^ 
 if It legible Jet  this  Cup  paffefrom  me.  Conficter 
 tz%thv.  Define!  on  of  his  Temple,  and  4 nguifh 
 of  nature ,  which  hee  could  not  (being  in  all 
 thingsqfike  unto  m)  but  love;  and  then  Tran- 
 /^LetitpafTe:  butconfidcr  it  as  the  necefiary 
 weaves  of  procuring  prctious  blefsings  for  man- 
 kind, and  of  fulfilling  the  eternall  Decree  of 
 bis  Fathers  Love,  and  then,  Not  as  7,  but  as 
 thou  wilt. 
 
 The  fame  may  beapplied  in  any  manner  of  hu- 
 mane 
 
and  Fscnlties  of  the  Soule. 
 
 maneevills,  notwithftandingwearewith  an  ar- 
 med  patience  tofuftaine  them,  or  with  an  obedi- 
 ent fabmifton  unto  Divine  pleafure  to  wait  for 
 them  •  yet  in  regard  of  that  prejptre  of  nature, 
 which  they  bring  with  them  (on  which  the  God 
 of  Nature  hath  imprinted  a  naturall  defire  of 
 its  owrre  quiet  and  integrity)  fo  farre  forth  all 
 Evilly  not  onely  may,  but  muft  bee  Hated  by 
 every  Regular  wil!?upon  paine  of  violating  the 
 Law  of  its  Creation. 
 
 And  indeed  in  all  this  there  is  not  any  deviati- 
 on from  the  Will  of  God,  intending  that  which 
 weabhorre:  for  as  it  ftandsnot  with  the  nature 
 of  man  to  hate  himfelfe,or.any  good  thing  of  his 
 owne  making;  fo  neither  doth  it  ftandwith  the 
 goodnefle  o\  God  to  hate  his  Crcaturei  or  tode- 
 light  barely  inthernifery  or  afflictions  thereof; 
 but  onely  in  that  end  of  manifefting  his  glory 
 and  righreoufneflTe,whereunto  heein  the  difpen- 
 j  fationof  hi?  Wifdomeand  luftice  hath  wonder- 
 fully dire<3ed  them.  And  therefore>as  to  mur- 
 mure  at  the  Wi  fedome  of  God  in  thus  ordering 
 evillsuntoagoodend,  were  a  prefumptuous  re- 
 pining, f)  on  the  other  fide,  not  toentertaine 
 rhofenartfralfdefiresofa  ilraightned  mind  after 
 deliverance  from  thofe  evills,  were  to  bjjjn  Sole, 
 mtnsphxafetoe  Righteous  ^and  out  of  a  purpofe  to 
 arvfwe'te  die  endsof  Gods  Wifcdome,  to  croffe 
 the  Law  of  hi*  Creation. 
 
 So  then  i?:  i«  evident  that  the  Oh]e5i and  funda- 
 mentAllcAup  oiHatred^h  ^//and  onely  Ev 7 11 1  which 
 (however  in  re fpe£fc  of  the  Exiflenceot  it,  it  bee 
 
 0.3  in 
 
 117 
 
n  8  A  Trcatife  of  the  'Papons 
 
 in  fomc  cafes  Gosd^  for  as  it  is  in  the pewer  of  God 
 to  educe  out  of  confufion  order,  light  out  of 
 darkenefle,  his  ownc  honour  out  of  mans  fhame ; 
 (oisithii  providence  likewife  to  turne  unto  the 
 great  good  of  many  men  tbofe  things  which  in 
 themfelvcs  doe  onely  hurt  them)  Yet  I  fay  this 
 notwith(landing,as  it  worketh  the  deformity  and 
 difquiet  of  nature,  it  is  againft  the  created  law 
 and  in.bred  love,  which  each  thing  bearetb  to  its 
 ownc  pcrfe&ion  5  and  therefore  cannot  but  be  ne- 
 ceffarily  hated. 
 
 As  on  the  other  fide,  thofe  ordinary  and  com- 
 mon goods,wbichwccall3inrefpe&  of  God,bIef- 
 fings,  as  health,pcace,  profperity,  good  fuccefle, 
 and  the  like;  notwith  (landing  they  commonly 
 prove  unto  men,unfurnifhed  with  thofc  habits  of 
 wifedomcand  fobriety,wbereby  they  flaould  bee 
 moderatcd,occafions  of  much  evill  and  dangers ; 
 fo  that  their  Table  is  become  their  fnare  (as  the 
 experience  of  thofe  latter  Romane  Ages  provetb, 
 wherein  their  vi  dories  over  men  hach  made  them 
 in  luxury  and  vileneflefo  prodigious,  as  if  they 
 meant  to  attempt  warrc  with  God.)  Notwith- 
 (landing  I  fay  all  this  5  yet  for  as  much  as  thefe 
 things  are  fuch  as  doe  quiet,  fatisfie,  and  beare 
 convenience  unto  mans  nature,  they  are  there- 
 fore juftly  with  thankefulnefle  by  ourfelvcs  re. 
 ceived3«)d  out  of  love  defircd  unto  our  friends. 
 
 I  now  proceed  from  the  obje&  or  Gcnerall  fun- 
 damentallcaufe  of  hatred,  untofome  few  which 
 are  more  particula^and  which  do  arife  from  ir. 
 
 CHAP. 
 
and  Faculties  of  the  Souk.        I   up 
 
 CHAP.  XIIL 
 
 * 
 
 Of  the  other  Caufes  of  Hatred,  Secret  jinti-  \ 
 patby,  Viffii  ulty  of  procuring  a  Cjood  com- 
 manded, Injury,  Bafc  Feares,  Difparity 
 ofDefires,  a  Fixed  Iealous  Fancy. 
 
 Hefirft  which  I  fhall  note  is 
 a  fecret  and  hidden  Antipa- 
 thy which  is  in  the  natures 
 of  fome  things  one  againft 
 another.  As  Vultures  are 
 killed  with  fweet  fmells  , 
 and  Horfe-flics  with  oynt- 
 ments  $  the  Locuft  will  die  at  the  fight  of  the  Po. 
 Jy  pus>and  the  Serpent  wil  rather  flye  into  the  fire, 
 I  than  come  ncere  the  boughes  of  a  wild  A(h  : 
 I  fome  plants  will  not  grow,  nor  the  blood  of  fome 
 J  Creatures  mingle  together  5  the  feathers  of  the 
 J  Eagle  wil!  not  mixe  with  the  feathers  of  other 
 Ifoulcs.   So  Homer  notcthofthe  Lyon,  tbathce 
 I  fcareth  fire,and  the  Elephant  naufeates  his  meat, 
 if  a  Moufe  have  touched  it.  A  world  more  of 
 particulars  there  are  which  Naturalifts  have  ob- 
 ferved  of  this  kind:  from  which  naturall  Anti- 
 pathy it  commeth,that  things  which  never  before 
 law  that  which  is  contrary  to  them,doe  yet  at  the 
 very  firft  fight  flye  from  it,  as  from  an  enemy  to 
 their  nature,nor  will  they  ever  be  brought  by  dif- 
 cipline  to  truft  one  another. 
 
 Jrifl.vitl. 
 
 ScePli*.N4t. 
 HfiJ.t.tA.9- 
 
 \i  io.f.37.7^ 
 
 M.14.M. 
 
 L.4.C  5. 
 
 /.y.c.48.fo. 
 
 PlkttrtbSjm- 
 
 FtnttrchJt 
 OM9  &  lnvtf< 
 
11 
 
 Uiad%K*n. 
 
 MmttUlU 
 
 A  Treatife  ofthe'Ptfiion 
 
 dfoeLK&Kct  £?Orfc807cf74/X7r^e$  aM»A»/j/^ 
 
 Zy<w  nv/&  men  will  ne'remake  faithfull truce^ 
 Nor  can  you  any  way  fhe  Wolfe  induct 
 To  Lovethe  Lamb  .  they  (tudy  with  fixt  bate, 
 The  one  the  other  how  to  vioU.  e. 
 
 And  the  like  kind  of  ftrange  Hatred  wee  may 
 fometimes find  amongft men-  one  mansdifpo- 
 fition  fomuch  difagreeing  from  anothers  ,  that 
 though  there  never  pa  (Ted  any  injuries  oroccafi- 
 ons  of  difference  betweene  rhem^yet  they  cannot 
 but  have  minds  averfe  from  one  another;  which 
 the  Epigrammatift  hath  wittily  expreflTed. 
 
 Non  amo  te  $abidi,necpo(fum  dicerequare  • 
 Hoc  tantumpjfum  dicer  e^N  on  amo  te. 
 
 I  love  thee  nor5yet  cannot  fav  for  what  • 
 This  onely  I  can  fay, 1  love  thee  not. 
 
 Another  caufe  working  Hatred  of  a  thing  in 
 the  minds  of  men,  is  the  difficulty  and  conceited 
 impoflibility  of  obtaining  it,  if  it  bee  a  good 
 thing  which  wee  either  doe  or  ought  todeiirc, 
 which  the  Cafuifts  call  Acedia,  beingagriefe  of 
 the  appetite  looking  on  a  Difficult  Good,  as  if  it 
 were  evill  becaufe difficulty  from  whence  anferh 
 
 a  Torpor 
 
and  Faculties  oftbt  Soul*. 
 
 a  Torpor  and  Supine  negle&  of  all  themeflfs, 
 which  might  helpe  us  to  it.  Thus  wicked  and  re- 
 folved  finnerSjConceivinghappinefleas  unacqui- 
 rable  by  tbem,do  grow  to  the  Hating  of  it,  to  en- 
 tertaine  rancorous  affe&ions  againft  thofe,which 
 perfwadethem  tofcekeit,  to  cnvieandmaligne 
 all  fuch  they  find  careful!  to  obtaine  it ;  to  pro. 
 ceed  unto  licentious  refolutions  of  reje&ingall 
 hopes  or  thoughts  of  ic>  &  to  divert  their  minds 
 towards  fuch  more  obvious  and  eafie  delight,  as 
 willbe  gotten  with  lefTe  labour;  thus  Difficulty 
 rendered}  G ood things  Hateful^  as  Ifrael  in  the 
 wildernefTedefpifedthepleafant  Land,  becaufe 
 there  were  fonnes  oi/imk  in  it. 
 
 And  this  is  one  great  caufe  of  the  different  af- 
 fe&ions  of  men  towards  feverall  courfes  of  life  • 
 one  man  being  of  dull  and  fluggifh  apprehend- 
 on$,batcth  Learning  :  another  by  nature  quicke 
 and  of  noble  intelle<5lua!ls  wholly  applyethhim- 
 felfe  unto  it,  the  difficulty  perfwading  the  one  to 
 defpife  the  Goodneffe^wd  the  Goodnejfe  inducing  the 
 other  to  conquer  the  difficulties  of  it :  fo  one  man 
 looking  unto  the paine  of  a  vertuous  life,  con- 
 temnes  the  reward;  and  another  looking  unto  the 
 Reward^endwes  the  paine.  And  wee  rtiall  ufually 
 find  it  true,  that  either  Lazwejfe,  fearing  difap- 
 pointment5or  Love  being  difappointed  and  mee- 
 ting with  difficulties  which  it  cannot  conquer, 
 doth  both  beget  a  kind  of  Hatred  and  diflike  of 
 that  which  did  either  deterre  them  from  feeking 
 it,or  deceive  them  when  they  fought  it.  As  fhee, 
 who  while  there  was  any  Hope,  did  follicite  *^B- 
 
 R  neas 
 
 UI 
 
 Ibic.libq,  c.4* 
 
 HI  I        UTI        9 
 
uz   I        ATreatifeoftheTafims 
 
 v£tftd*4< 
 
 Ari&Mitif. 
 
 Fraurnopri 
 m  maduerunt 
 fangulnt  murk 
 Lucan*Ub.i. 
 
 PiuUrck.de 
 amorefrat. 
 
 En  rip.  Medea, 
 
 ith  her  teares  and  importunities ;  when  he 
 was  quite  gone  did  follow  him  with  her  impre- 
 cations. 
 
 There  is  no  Malice  growes  ranker  than  that 
 which  arifeth  out  of  the  corruption  of  Love  •  as 
 no  darkenefle  is  more  formidabIe,than  that  of  an 
 Eclipfe,  which  aflaults  the  very  veflels  of  Light; 
 nor  any  tafte  more  unfavory  than  of  fweet  things 
 when  they  are  corrupted.  The  more  natural/ the 
 Vnion^  the  more impeftble  the  Re-union.  Things 
 joyned  with  glew,being  broken afunder  may  be 
 glewd  againe  y  but  if  a  mans  Arme  be  broken  off, 
 it  can  never  be  joyned  on  againe  :  So  thofe  Ha- 
 treds are  moft  incureable,  which  arife  out  of  the 
 greateftand  moft  naturall  Love, 
 
 When  Love  of  friends  is  turn'd  to  Wrath.be fare 
 That  Wrath  is  deepe.andfcarce  admits  a  Cure. 
 
 Another  very  ufuall,  but  raoftevill  caufeof 
 Hatred^  is  Injury,  when  a  man  becaufehee  hath 
 done  wrong,  doth  from  thence  refolve  to  Hate 
 him.  Too  many  examples  whereof  there  are  in 
 Writings  both  facred  and  p'ophane:  I&fephs) 
 Miftreffefi>ftn>W7£^/himin  afTaulringhischa- 
 ftity,  and  then  Hated  him  and  cau fed  him  to  be 
 caft  intoprifon.  \^dmmon  firft  abufed  his  fitter 
 Tamar,  and  then  Hatedha  worfe  than  before hee 
 loved  her.  Phadra  having  folicited  Hipptlitus 
 
 her 
 
*iW  Faculties  of  the  Souk.        1     125 
 
 her  husbands  fonne  unto  inceft;  being  denyaJj 
 did  after  accufe  him  to  his  fatherland  procure  his 
 ruine^  And  AnUotle  propofeth  it  as  a  Probleme, 
 Why  they,  who  corrupt  and  violate  the  chaftity 
 of  any,doe  after  hate  them  f  and  gives  this  rea- 
 fon  of  it,  becaufe  they  ever  after  looke  on  them, 
 :as  guilty  of  that  fhame  and  fadnefle,  which  in 
 the  finne  they  contra&ed.  This  caufeofHatred 
 Seneca  and  Tacit  m  have  both  obfervedas  a.  thing 
 ufuall  with  proud  and  infolent  men ,  firft  to  Hurt 
 then  to  Hate. 
 
 And  the  reafon  is  fuft>becaufe  injuria  is  the  way 
 to  make  a  man,who  is  wronged5an  enemy  3  &  the 
 proper  affe&ion,  which  refpe&eth  an  enemy  is 
 Hatred.  Againe,hewho  is  wronged,  if  equal!  or 
 above  him  that  hath  done  the  wrong,  is  then  fea- 
 red :  and  Odcrunt  qnos  metmnt,  it  is  ufuall  to  hate 
 thofewhomwefeare:  if  inferiour,  yet  the  me- 
 mory and  fight  of  him  doth  upbraid  with  guilt, 
 &  affeft  with  an  unwilling  &  unwelcome  review 
 of  the  finne,whereby  he  was  wronged  5  and  Pride 
 fcorne*  reproofe,and  loves  not  to  be  under  him  in 
 Guilt,  whom  it  overtops  in  Power:  for  Inno- 
 cence doth  alwaies  give  a  kind  of  fuperiority  un- 
 to theperfon  that  is  wronged ;  befides,Hatred  is 
 a  kind  of  Apologie  for  wrong:  For  ifamancan 
 per  fwade  himfelfe  to  bate  him  whom  he  hath  in. 
 jured,  hewill  begin  to  beleevethatheedeferved 
 the  injury  which  was  offered  unto  him.  every  man 
 being  naturally  willing  to  find  the  firft  induce- 
 ment unto  his  finne,  rather  in  another  than  him- 
 felfe. 
 
 R2  The 
 
 Sttt.u. 
 
 Tr&prfam  bn- 
 tnanlingtnii 
 odijj'e  quos  U~ 
 [ettt^aeit.viti 
 Agri.&  Senec. 
 
J24 
 
 A  T'reati/e  ofthe^Pdfions 
 
 «Tbe  next caufe( which  I  fhallobferve)  is  Feare > 
 I  meane  flavifh  Feare  :  for  as  Love  cxcludech 
 Feare  5  foFearebegetteth  Hatred  -and  it  is  ever 
 feene:  gut  terribiles funtjimm  :they  that  terri- 
 fic others  doe  feare  them,  as  well  knowing  that 
 they  are  themfelvcs  hated  :  for  as  Ariftotle  fpea- 
 ketb,  Nemc quern metuit^amat^  no  man  loves  him 
 whom  he  feares :  which  is  the  fame  with  that  of 
 Saint  IohttyLovc  caftctk  out  Feare :  not  a  Reverend^ 
 fubmiffive,  awfull/L*r*  5  notaf4*ffA>/w,vigilant 
 and  obedient  feare  ^  not  a  feare  of  x^idmiratten^ 
 nor  a  feare  of  Sutyettion  -but  a feare  ofjlavery  and 
 of  Rebellion,  allflafiies  of  Horrour,  allthetof- 
 fings  and  fhipwracks  of  a  tome  mind,  all  the 
 tremblings  of  a  tormented  fpirit  •  bricfely  all 
 evill  and -hurt-full  feare.  And  this  I  beleeve  isone 
 principallreafon  of  that  malice  and  contempt  of 
 godlinefle,  which  (hewes  it  felfe  in  the  lives  of 
 Athcifticall  and  defperately  wicked  men,  which 
 as  it  arifeth  out  of  the  corruption  of  nature,  fo  is 
 itmarveiloufly  enraged  by  the  feareful  lex  nega- 
 tion of  that  fiery  vengeance,which  their  pale  and 
 guilty  confciences  doe  already  preoccupate » for 
 as  their  confcience  di&ates,  that  theydeferveto 
 be  hated  by  God  •  fo  their  ftubbornefle  and 
 malice  concludes  that  they  will  hate  him  againe5 
 Letuieatcanddrinkcfortoomorrowtvefhalldyc. 
 
 There  may  be  a  double  root  of  this  Feare,  out- 
 ward and  inward.  The  cutward is  the  cruelty  and 
 oppreffion  which  we  fufferfrom  the  potent,  and 
 thereupon  the  lefle  avoidable  malice  of  tbeper- 
 fon  hated  (as  it  was  thefpeech  of  Caligula,  o de- 
 rm 
 
 1 
 
-       ■    — r ■  »i  1 1  »      iii    ■    ■ 
 
 and  Ftcnhits  of  the  Soule. 
 
 125 
 
 rintdurn  met&ant )  And  herein  our  Aver  fat  ion  (if 
 jit  obferve  that  generall  rule  of  goodneffe  in  paf 
 ifions,  Subordination  to  Reafon  and  Piety)   is, 
 not  onely  allowabIe,but  naturall,while  it  extends 
 it  felfe  no further  than  the  Evil  which  we  wrong- 
 fully  (offer.  For  I  cannot  but  think  that  the  fpit- 
 |  tie  and  fcourges,  the  tbornes  and  buffets,  the 
 ^eed  and  knees  of  thofe  mocking  and  blafphe- 
 raous  Iewes  were  fo  many  drops  of  that  full  Cup, 
 which  He,who  knew  no  finne,was  fodeepely  de- 
 sirous tohavepaffe  from  him. 
 1    But  then  next,  the  inwar  dxool of Feareis  the 
 guilt  and  burthen  of  an  uncleane  and  uncovered 
 Confcience,  for  Pollution  and  weakenefTe  is  na* 
 kcdjtnufl  needs  be  fearefull.  And  therefore  that 
 inference  of^/ldam  had  truth  in  it  J  wot  afraid  fa. 
 caufs  I  wot  naked,  for  having  difrobed  himfelfe  of 
 Originall  righteoufnefle,  bee  was  thereupon  a- 
 fraid  of  the  curfe  and  fummons  of  an  offended  ju- 
 ft  ice.  Now  from  this  feare  may  arife  a  double 
 hatred ;  an  hatred  of  a  mans  owne  Confcience  : 
 for  an  evill  man  «c/V  7r$o*  Uurfo  p*ikv<  sx«>  as  the 
 Philofopher  fpeakes,  is  not  a  friend  unto  him- 
 felfe, but  flies  and  labours  to  runne  away  from 
 himfel  fe^and  is  never  in  fo  bad  company,as  when 
 he  is  alone,becaufe  then  he  keeps  company  with 
 hi&owne  Confcience. 
 
 Which  is  the  reafon  why  fome  mens  hatred 
 oftbcmfelves  hath  proceeded  fofar,  as  to  make 
 themfelves  the  Inftruments  of  that  fmall  meafure 
 of  Annihilation,  which  they  are  capable  of. 
 Whciein  notwithftanding  theydifcover,  how 
 
 R  3  fane 
 
 cap,  4. 
 tii&inCb  i^s 
 
 Vcro  Tto  t  t'Ma? 
 TU7  fxiff-it&l. 
 
 Scholia  flan 
 
 Scpbocl.ttdip, 
 
 Tyr. 
 
Ii6  A  Trcatife  of  the  'Fafions 
 
 Juvenal. 
 
 fane  their  fury  fhould  extend  againft  themfelves 
 if  they  were  as  omnipotent  toetteft,  as  they  arc 
 ready  todefireit.-for  he  that  hates  a  thing,would 
 if  he  were  able,  ptirfue  it  even  untp  not  being. 
 There  is  no  man  but  hath  a  naturall  hatred  of 
 ToadSjSerpents,  Vipers,  and  the  like  venemous 
 Creatures.  And  yet  that  man  which  hates  them 
 moft,if  his  Confcience  be  naked  and  let  loofe  to 
 flye  upon  him,if  that  worme  that  never  dies  (un- 
 lefle  killed  with  our  Saviours  blood)  begin  tho- 
 rowly  to  fling  and  gnaw  him,  would  thinke  him- 
 felfea  wife  Merchant,  if  he  could  exchange  bee- 
 ings  with  the  worft  of  thefe.  The  Worme  and 
 ViperofConfcienceisofallthe  Creatures  the 
 mod  ugly  and  hateful!.  A  wicked  man>when  he 
 doth  diftindUy  know  himfelfe,  doth  love  every 
 thing,fave  God,better  than  bimfelfe* 
 
 ■ «■ —  D  iri  con  f cia  fafti 
 
 £j\iens  habet  attorn tos  &  fordo  verbere  cadit 
 Occult  um  quatiente  ammo  tortoreflagcllum. 
 
 The  mind  being  confeious  of  (bme  dire  offence, 
 Fils  them  with  feares  ^  a  Torturer  from  thence 
 Shaketh,and  with  redoubled  blowes  doth  urge 
 The  unheard  lafhes  of  an  hidden  fcourge. 
 
 Nor  can  I  efteeme  this  a  corrupt,though  it  Be 
 a  miferable  paffion  j  for  as  a  bad  man  is  to  him- 
 felfe  the  wbrft^fo  is  he  by  confequence  the  bate- 
 fulleftofall  Creatures, 
 
 The  fecond  Httred, which  may  arife  from  that 
 
 Feare 
 
and  Faculties  of  the  Soule. 
 
 Feare  which  iscaufed  by  a  fecret  guilt  of  minde, 
 is  of  all  others  moil  corrupt  and  rancorous,nane- 
 ly  an  hatred  of  the  Authors  or  Executioners  of 
 Iuftice  5  of  the  equity  and  juftnefleof  whofe  pro- 
 ccedings,we  are  from  within  convinced  $  fuch  as 
 is  the  malice  and  blafphemy  of  malefa&ors  a* 
 gainft  the  Iudge,and  of  Devils  and  damned  men 
 againft  God  and  his  righteous  judgments^which 
 yet  they  cannot  but  acknowledge  that  they  mod 
 worthily  doe  endure:  for  it  is  the  nature  of  proud 
 and  fhibborne  creatures(as  was  before  obferved) 
 odifa quo$  UfcrintfixtiL  to  wrong  God.and  then  to 
 hate  him. 
 
 Another  particular  caufe  of  this  paflion  may 
 be&Di/parity  of  Affe&ions  and  DefireY;  for  not- 
 withftanding  there  bee  many  times  Httred  where 
 there  is  Similitude  (as  thofe  bcafls  and  birds  com- 
 monly hare  one  another,  which  feed  upon  the 
 fame  common  meat,  as  the  Philofopher  obfer- 
 veth)  and  fundry  men  hate  their  owne  vices  in  o- 
 thers5as  if  they  had  not  the  trade  of  finnc  enough 
 to  themfelves^except  they  got  a  Monopoly,  and 
 might  ingroff;;  it  •  yet  this  ever  proceeds  from 
 an  apprehenfionof  fotne  enfutng  inconveniences 
 which  are  likely  to  follow  there- from,  as  hath 
 beene  formerly  noted  :  So  that  in  that  very  fu 
 militqdeof  T^atures^ there  is  a  difagreement  of 
 ends,  each  one  refpe&ing  his  owne  private  be- 
 nefit. 
 
 Now  the  Corruptions  herein  are  to  be  attended 
 according  to  the  Nature  of  that  dtftaritj  where- 
 on the  paffion  is  grounded  •  which  fometimes  is 
 
 12-7 
 
 Mfk.Anm&L 
 
ii  8   |        jTreatifeoftbeTAjtions 
 
 MalUm  bU 
 primus  eft, 
 q*im  Rom*  f<r- 
 cundur.Cafar 
 dt  oppiduh 
 quodamdpm 
 Alpes  tranfiret 
 Ptuianh* 
 
 (JMorall^  wherein  ic  is  laudable  to  hate  theviti- 
 ouscourfes,inwhichany  man  differres  from  us, 
 or  we  our  felves  from  the  right  rule  of  Life  ;  fo 
 that  the  patfion  redound  not  from  the  quality  to 
 theperfon,  nor  breakeoutintoan  endeavour  of 
 hisdifgrace  and  mine,  except  it  bee  in  fuch  a 
 cafe,whcnourowne  dignity  or  fafety,which  wee 
 arc  bound  more  to  regard,  beingaflfaulted,  is  in 
 danger  to  be  betrayed;unleffe  prevented  by  fuch 
 a  fpeedy  Remedy.  Sometimes  this  Disparity 
 may  be  in  adions  CiviH^nd  with  refpeft  to  foci- 
 ety :  and  then  as  the  oppofition,which  hatred  dif. 
 covereth,may  be  principally  feene  in  two  things. 
 Opfofitionoi*  mans  Hof>es>and  ofhisP^mand  abi- 
 Iitiesjby  crofling  the  one,and  undervalew-ing  the 
 other:  Socorruption  may  eafily  proceed  from 
 two  violent  and  unreafonable  grounds,  Ambition 
 and  Selfe-lovc  $  the  one  purfuing  its  hopes,  the 
 other  reflc&ing  upoa  its  worth.  And  to  this  par- 
 ticular may  be  reduced, that //<tfm/,whicbarifeth 
 out  of  a  Parity  of  Defire,  as  amongft  Competitors 
 for  the  fame  t>ignitie,or  Corrivalls  for  the  fame 
 Love,  or  Profeflfburs  of  the  fame  Arte,either  by 
 reafon  of  Covetou  fnefle^  or  Envy,  or  ambition,a 
 greedy  defire  of  their  owne,  or  a  difcontented 
 fight  of  anothers  good. 
 
 Nee  quenqn/imjamferrefotefi  Ctfervepriorem 
 Pomfeiufve.  far  em — ~ 
 
 Thus  two  great  Rulers  doe  each  other  hate, 
 C/]ir  no  Better  brookcs^Pompej  no  mate. 
 
 And 
 
and  Faculties  of  the  Soule. 
 
 And  f  hefe  are  very  unfit  affe&ions  for  fociety, 
 when  private  love  of  men  to  themfelves  ftall  de- 
 vours the  love  which  they  owe  unto  their  Coun- 
 try.  More  noble  was  the  behaviour  of  Themifio. 
 cles ,and  Arifiidcs^  who  when  they  were  ever  itn- 
 ployed  in  thepublique  fervice  of  State,  left  all 
 their  private  enmities  in  the  borders  of  their  own 
 Country ,and  did  not  refume  them  til  they  retur- 
 ned,and  became  private  men  againe. 
 
 The  laftcaufe  which  I  (hallobferve  of  Hatred 
 may  bee  nfetled  and  permament  i>tf  »/>*>»  of  the 
 objed,  a  penetrating,  jealous,  and  interpreting 
 fancy :  becaufe  by  this  means  a  redoubled  fearch 
 and  review  doth  generate  a  kinde  of  habituall  de- 
 teftation  -it  being  the natureof  Evill  common. 
 ly  to  (hew  worfe  at  the  fecond  or  third  view.  And 
 thatfirft,  becaufe  the  former  Aft  doth  worfcea 
 prejudice,  and  thereby  the  after  apprehenfion 
 comes  not  naked,  but  with  a  fore- flailed  refolu- 
 tion  of  finding  Evill  therein :  and  next,  becaufe 
 from  a  ferious  and  fattened  fearch  into  the  Ob- 
 ject the  faculty  gaincth  a  greater  acquaintance 
 with  it,  and  by  confequence  a  more  vehement 
 diflikeofit,  the  former  knowledge  being  a  ma- 
 tter and  light  unto  the  latter.  But  light  and  wan- 
 dring  fancies  (though  they  may  bee  more  fud- 
 denintheapprehenfiveof  Evill,  and  by  confe. 
 quence  liable  to  an  of  tner  Anger,  yet  by  reafon 
 of  the  volubility  of  the  minde  joyned  with  an  in- 
 firmity and  unexercife  of  memory,  they  are  for 
 this  caufe  the  lcffe  fubjeft  todeepeand  rooted 
 hatred. 
 
 S  Vnto 
 
 U£ 
 
 Fitttdrcb.dt 
 
I    es 
 
 *tf> 
 
 Ifa.u  .14,1? 
 
 c  Herodoteie 
 Neurit  in  Md 
 pm*PlinMb& 
 en, 
 
 Poxp6*,McU 
 dc [itu  orbit  L* 
 witrui  depw 
 
 r.n. 
 
 ^Aug.dtCiv. 
 T>eM.i%.c,i7. 
 QUmmag.de 
 Reg.Septtntr. 
 /^♦i8.f.45. 
 46.47. 
 
 Luc  u  in  Apnt* 
 dDiff.f.ai. 
 e  Ciccr.de  A' 
 mislu&llh.^. 
 Tftfcnl.quttfl. 
 Suidas  in  Ti- 
 m$tt.Plitt  tub- 
 us in  AUibiade 
 &  Antonie* 
 Laert.inTi. 
 >mo»e*Tuwib. 
 AdvcrfarJ^^. 
 
 "Ml- 
 
 tSocr.H.C.lS. 
 
 Tbted§ritJ^, 
 
 g        >flot.p$Ht. 
 
 A  Treatife  of  the  Tafiions 
 
 Vntothis  Head  may  bee  referred  that  Hatred 
 which arifeth  from  exceflive  Melancholy,  which 
 makcth  men  fullen.morofe,  folitary,  averfe  from 
 all  fociety,  and  Haters  of  the  light,  delighting 
 onely  likethc*  Shrieke-Owleor  the  Bitterne  in 
 defolate  places,  and  b  monuments  of  the  dead. 
 This  is  that  which  is  called  c  aux^^/*,  when 
 men  fancy  chcmfelves  transformed  into  Wolves 
 and  Dogs,  and  accordingly  hate  all  Humane  fo- 
 ciety. Which  feemeth  to  have  bin  the  diftem- 
 ptxo^^ebuchadnezar,  when  heewas  thruftout 
 from  men,  and  did  eare  graflewith  thebeafls. 
 c  Timon  the  Athenian  was  upon  this  ground  bran- 
 ded with  the  name  of  ju,i*cfr$?«7ro?j  The  CMan  Ha- 
 ter, becaufe  he  kept  company  with  noman,  but 
 onely  with  ^ilcibiades^  whereof  he  gave  this  on- 
 ly account,  becaufe  hee  thought  that  man  was 
 borne  to  doe  a  great  deale  of  mifchiefe.  And  we 
 read  even  in  the  f  Hiftories  of  the  Churcb,of  men 
 fo  marveloufly  averfe  from  all  converfe  or  corref- 
 pondence  with  men  >  that  they  have  for  their 
 whole  lives  long,  fomeoffixty,  others  of  ninety 
 yearesammured  themfelves  in  Cels  and  filence, 
 not  affording  to  looke  on  the  faces  of  their  nee- 
 reft  kindred,  when  they  travelled  farre  tovifit 
 them.  So  farre  can  the  opinion  ofthejninde3a&- 
 uated  and  furthered  by  the  melancholy  of  the  bo- 
 dy, <tranfport  men  even  out  of  humane  difpofiti- 
 on,whichthegPhilofopherteIleth  us  is  natural- 
 ly a  lover  of  Society,  and  therefore  he  faith  that 
 fuch  men  are  ufually  given  to  contention,  the 
 figne  and  the  fruit  of  hatred . 
 
 CHAP. 
 
dmHTTn. 
 
 and  Faculties  of  the  Souk. 
 
 J3* 
 
 CHAP.   XII II. 
 
 Of  the  Quality  and  §&amity  of  Hatred ,  and 
 holoin  either  refpcfts  it  is  to  bee  regula- 
 ted. 
 
 Proceed  now  onto  the  confidera- 
 tionofthisPaflionin  the  Quan- 
 tity and  Quality  of  its  A&s  : 
 which  muft  bee  obfervcd  accor- 
 ding to  the  Evill  of  the  Objeft  : 
 for  if  that  be  unchangeable ,there  is 
 required  a  continual  Permanency  of  the  Paffion  in 
 regard  of  the  difpofition  of  the  Mind :  or  if  it  be 
 Importunate  and  Affaulting,  there  is  required  a 
 more  frequent  repetition  of  the  A&.  The  fame 
 likewife  is  to  bee  faid  of  the  Quality  oflc  •  for  if 
 theEvillbeof  an  Intenfe  and  more  Invincible 
 nature,  our  Hatred  muft  arme  us  the  more;  if 
 more  Low  and  remifle,  the  Paffion  may  bee  the 
 more  negligent.  * 
 
 Here  then  is  a  fourefould  dire&ion  of  the 
 Quantities  and  Qualities  of  our  Hatred,  and  it 
 will  hold  proportion  in  the  other  paflions.  Frrft 
 the  unalterableneffe  of  the  Evill,  warrants  the 
 continuance  of  our  hatred.  Secondly,  the  impor- 
 tunity and  infinuation  of  it  warrants  the  Reitera- 
 tion of  our  hatred.  Thirdly,  and  fourthly,  the 
 greatnefle  and  the  Remiffion  of  it  requires  a  pro- 
 portionable intention  and  moderation  of  hatred. 
 
 S2  We 
 
iyi 
 
 A  T'reatife  ofthe^Pafiiom 
 
 We  may  inftance  for  the  three  former  in  finne,fo 
 much  the  word  of  Evils,by  how  much  it  is  a  re- 
 motion  from  thebeft  of  Goods. 
 
 Firft  then  Sinne  is  in  its  owne  formall  and  ab. 
 ftra&ed  nature,  VnchangtMe ,ihou$i  not  in  re 
 fpeftofthefubjeftjin  whom  it  dwelleths  for  a 
 Creature  now  bad,may  by  the  mercy  of  God  bee 
 repaired  and  reftored  againe ;  but  this  is  not  by  a 
 changing,  but  by  a  forfaking  ofEvill,  by  are. 
 moving  of  it,  not  by  a  new  molding  it  into  ano- 
 ther frame.  Sinne  then  remaineth  in  its  owne 
 Nature  unchangeable  and  alwaies  cvill,  and  the 
 reafon  is  becaufe  it  is  a  Tranfgreffion  of  a  ferpet*- 
 allL 4jv,and  a  Remotion  from  an  unalterable  Will  : 
 Sinne  then  is  to  bee  hated  withacontinualland 
 peremptory  hatred.  But  in  other  things  there  is 
 according  to  the  nature  of  their  evils  required  a 
 conditionall  and  more  flexible  diflikejthey  being 
 evils  that  Rave,  either  forae  good  annexed  irnto 
 them;  or  fuch  as  are  of  a  mutable  nature.  And 
 therefore  wee  fee  that  in  moft  things  the  variety 
 of  Circumftances  doth  alter  thegood  or  evillof 
 them,and  fo  makes  tbe'paflions  thereabout  con- 
 verfanr,  alterable  likewife.  Otherwifemenmay 
 naturally  deprive  themfelves  of  thofe  contents 
 and  ad vantageSjwhich  they  might  receive  by  rea- 
 fonable  ufe  of  fuch  indifferent  things  as  they  for- 
 merly for  inconveniences  now  removed,^Jid  di£ 
 like.   And  in  ^Morality  likewife  much  dammage 
 might  be  inferred,both  to  private  perfons  and  to 
 the  publiquebynourifhing  fuch  privateenmities 
 and  being  peremptory  in  continuing  thofe  for- 
 mer 
 
and  Faculties  of  the  Souk. 
 
 raer  differences,  whicb,though  happily  then  en- 
 tertained upon  reafonabIegrounds,may yet  after- 
 wards prove  fo  much  the  more  barmeful],by  how 
 much  the  more  danger  is  tobefcarcdfrom  thedi- 
 ftemperofa  growne  and  ftrong,  tnanof  a  vani- 
 shing and  lighter  paffion. 
 
 Secondly, Againe  as  no  evill  altogether  fo  un- 
 changeable as  Sinne^  fois  there  nothing  fo  much 
 to  be  oppofed  with  a  Multiplicity  and  Reiteration 
 of  our  hatred  in  regard  of  its  importunity  and  infi- 
 nuation,  that  as  there  is  an  impudence  in  the  af- 
 fault,  fo  there  may  be  a  proportionable  refoluti- 
 oninthcwithftanding  of  it  :  Some  Evils  there 
 may  be,  which  require onely  a  prefcnt  and  not  a 
 cuftomary  exercife  of  this  paffion.  Prefent  I  fay 
 when  the  Objed  is  offenfive  and  not  cuftomary . 
 bccaufe  as  theOb je^fo  the  Paffion  likewife  may 
 be  unufuall.  Sinne  onely  is  of  all  other  evils  the 
 moft  urging  and  a&ive,furnifhed  with  an  infinite, 
 number  of  ftjatagems  and  plaufiblc  impoftures 
 toinfinuate  into  natures  (though  beft  armed  a-< 
 gainft  fuchaflaults ;  and  therefore  here  onely  are 
 neceffary  fuch  reiterated  ]a&s,  as  may  keepe  us 
 ever  on  our  guard,  that  we  be  not  unprepared  for 
 afurprjze. 
 
 Thirdly,  Then  for  the  j^4/tf/tyofanEvill,be- 
 caufe  that  is  not  in  any  thing  fo  intenfi  as  in  Sinne 
 whither  wee  confider  it  in  its  owne  Nature,  as  a 
 Rebellion  againft  the higheft  good,  or  initscf. 
 fe&s  •  either  in  regard  of  the  diffufion  of  it,  it 
 being  an  overfpreading  pollution,  orofthevaft- 
 nefleof  it,  both  in  Guilt  and  Punifhment  :  In 
 
 S3 thefe 
 
 33 
 
" -    '  ' 
 
 i}<|.  A  Trcatife  of  the^r afiiom 
 
 navy  Si  (ju  <7«T r  && 
 ttuj  JixAi  sra7«V 
 
 Sopboc.diax* 
 
 thefe  refpe&s  our  Hatred  of  it  cannot  be  too  deep 
 or  rooted :  VThereas  other  evils  are  not  fo  intenfe 
 in  their  nature,  nor  fo  diffuflye  in  their  Exten- 
 fion,  nor  fo  Deftru&ivc  in  their  Confe<|uents ; 
 and  therefore  do  not  require  an  unlimited  Pafli- 
 on,  but  one  governed  according  to  the  Exigence 
 ofCircuraftances. 
 
 And  here  I  fhall  take  notice  of  one  or  two  parti- 
 culars touching  the  manner  of  corruption  in  this 
 particular.As  firft  when  a  man  fhal  apply  hhHa- 
 tredofProfequution,  or  ill  willing  againft  that  E- 
 villjwhich  is  the  proper  objed  onely  oiAverfati- 
 on:  for  fome  things  there  arc  onely  of  conditio. 
 nail  evills,  which  hurt  net  by  their  own  abfolute 
 being, but  by  their  particular  vife  or  prefence, 
 which  being  offensive  onely  in  their  applicati- 
 on requires  a  particular  forbearance,  not  any  fur- 
 ther  violence  to  their  natures. 
 
 Secondly,a  Corruption  in  regard  of  Intenfion 
 is  either  when  the  paflion  admits  not  of  anyad- 
 mixtionofLove,  when  yet  the  objeft  admitsof 
 an  admixtion  of  good  5  or  when  the  hatred  is  ab- 
 folute againft  onely  relative  Evills.  Thereis  not 
 any  man  betwixt  whofe  naturall  faculties  and 
 fome  particular  courfes  or  objedts,  there  is  not 
 fome  manner  of  antipathy  and  difproportion  (it 
 being  the  Providence  of  divine  difpenfation  fo 
 varioufly  to  frame  and  order  mens  fancies,as  that 
 no  man  fhall  have  an  Independance  or  felfefuffi- 
 ciency,  nor  fay  unto  the  other  members  I  have 
 no  need  of  you  $  but  there  fhould  bee  fuch  a  mu- 
 tuall  Miniftry  and  affiftance  amongft  men,  as 
 
 where- 
 
and  Faculties  of  the  Soule. 
 
 whereby  might  bee  ever  upheld  thofeefTentiall 
 vertubofhumanefociety,^/tyand  Chanty,  no 
 mann  being  able  to  liue  without  the  aide  of  o- 
 thers-  nor  to  upbraid  others  with  his  owne  fer- 
 vice.  Now  in  this  cafe,  if  any  man,  who  either 
 OutofthenairownefTe  and  incapacity,  or  out  of 
 I  the  relu<5Uncy  and  antipathy  of  his  owne  mind3 
 isindifpofed  for  fome  courfes  of  life  orftudy, 
 fliall  prefently  fall  to  a  profeffed  vilifying  of 
 them,  or  to  an  undervalewing  of  Perfons,  who 
 with  a  more  particular  affe&ion  delight  in  them, 
 or  toadefireofthenat  being  of  them,  as  things 
 utterly  unufefull/becaufe  hee  fees  not  what  ufe 
 himfelfe  can  have  of  them,  he  doth  herein  difco- 
 ver  as  much  abfurdity  info  peremptory  a  diflike 
 as  a  blindPman  (hould  doe  in  wifhing  the  Snnne 
 put  out,  not  confidering  that  hee  himfelfe  recei- 
 veth  benefit  at  the  fecond  hand  from  that  very 
 light,  the  beauty  whereof  hee  hath  no  immediate 
 acquaintance  withaU, 
 
 For  as  too  exceffively  to  doate  on  the  fancie  of 
 any  particular  thing  may  prove  harmefull,  as ap- 
 peareth  in  the  Poeticall  fable  of  Midas,  whofe  un- 
 fatiable  defire  to  have  every  thing  that  he  touch- 
 ed turned  to  go!d,ftarved  him  with  hunger 5  and 
 fo  what  hee  out  of  too  exceflive  louemade  his 
 IdQll,became  his  ruine-  (as  many  men  need  none 
 other  enemy  to  undoe  them  than  their  owne  de- 
 fires.)  So  on  the  other  fide,theextreame  Hatred 
 of  any  thing  may  be  equally  inconvenient  •  as  we 
 fee  intimated  in  that  other  fable  of  the  fervants, 
 who  when  they  had,  out  of  an  extreme  malice  a- 
 
 gainflc 
 
 w 
 
A  Treatife  of  the  Tafiions       I 
 
 gainft  the  poorc  Cock,  at  whofe  early  croa^their 
 covetous  mafter  every  day  rotr.ed  them  unto 
 their labourjkilled  bim>and  fo  fas  they  thought) 
 gotten  a  good  aduantagc  to  their  lazinefle,  were 
 every  day  by  the  vigilancy  of  their  mafte^whofe 
 Ccuetpufnefle  now  began  to  crow  earlier  than 
 his  Cock,  called  from  their  fleepe  fooner  than 
 they  arc  before  5  till  at  length  they  began  to 
 wifti  for  that,which  the  rafbneffe  and  indifcreti- 
 onof  their  hatred  had  made  away.  And  there- 
 fore when  we  goe  about  any  thing  out  of  the  di- 
 ctates of  Paflion,it  is  a  great  point  of  Wifedom, 
 firft  to  confider  whither  we  our  felves  may  not  af- 
 terwards be  the  firft  men,  who  (hall  wtth  it  un- 
 done againe, 
 
 CHAP. 
 
and  Faculties  of  the  Soule. 
 
 CHAP.  XV. 
 
 OftbeQood  and  EyillSjfefts  of  Hatred.  Can- 
 B  telottfnefe  and  Wifedome  to  profit  by  that 
 *&e  hate,  "frith  Confidence •,  Vi£tory%  Refor- 
 mation* Hatred  is  Generall  againft  the 
 whole  Kind,  Qunning^  D  if  simulation,  Cru- 
 elty, running  over  to  Perfons  Innocent  vi- 
 olating Religion.  Enyie  ,  Rejoycing  at 
 £*ilt.  Crooked  Sufyition.  Qontempt.  Con- 
 tumely. 
 
 Now  proceed  to   the    Confe- 
 
 quents  or  Bffe&s  of  this  Pafli- 
 
 on  :  And  firft  for  the  ufefull 
 
 ,  and  profitable  Effe&s  thereof, 
 
 which  may  be  thefe. 
 
 Firft3a  Cautelottfhejfe and  fruit 
 full  Wifedome  for  our  own  welfare  to  prevent  dan. 
 gerund  to  reape  benefit  from  that3which  is  at  en- 
 mitie  with  us.  For  we  (hall  obferve  in  many  evils 
 that  no  man  is  brought  within  the  danger,  who 
 isnotfirftdrawneintothe  love  of  them.  All  in 
 ordinate  corruptions  then  moft  defperately 
 wound  the  Soule,  when  they  beguile  and  entan- 
 gle it.  But  the  greateft  ufe  of  this  Caution  is  to 
 learne  how  to  benefit  by  the  Hatredoi others,and 
 as  learned  Phyfitiansdoe,  to  make  an  Antidote 
 of  Poy  fon.  For  as  many  venemous  creatures  are 
 _____  T  by 
 
 137 
 
 Quoide  Can- 
 tbafideobfi9 
 vavit,Plt4tarc 
 tiO.veftrd  JMfc 
 minU.vinAitta 
 
j8 
 
 ■  Ver,ennm  all- 
 |  qxaadoprore- 
 j  mcdicfu'tUSen 
 !  de  Bene/.  l.z. 
 
 Tlutarcb.de 
 Capiend.exho 
 ftibtti  unlit, 
 CaU^boiigin, 
 Antiq.leftJ.1, 
 cap. 17. 
 
 ThrusMbs-* 
 
 1  Srf»M3.*o. 
 
 >f  T*reatife  of  the  Papons 
 
 °y  Arte  ufed  to  care  thawounds,  and  rcpaire  the 
 injuries,  which  thcmfelves  had  made  (Naturall 
 Attra&ion,  as  it  were,  calling  home  that  poyfon 
 which  injurie  and  violence  had  mifplaced:)  So 
 the  malice  and  yenqme  of  an  Enemy  may  by  wif- 
 dome  be  converted  into  a  Medicine,  and  by  ma- 
 naging become  a  benefit,  which  was  by  him  in- 
 tended for  an  injury.  Or  to  ufe  the  excellent  fi- 
 militude  of  Plutarch,  As  healthy  and  ftrong 
 beaftsdoeeate  and  conco.dl  Serpents,  whereas 
 weakeftomacksdo  naufeateatdelicates:  (bwife 
 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  courtefie  doth  another.  As 
 Wind  and  Thunder  when  they  trouble  the  Ayre, 
 doe  withall  purge  it ;  whereas  a  longcalme  doth 
 difpofeit  to  putrifa&ion  :  or  as  the  fame  Whet- 
 ftone  that  takes  away  from  a  weapon,  doth  like- 
 wife  fharpen  it;  fo  a  Wife  raan'canroakeufeof 
 thedetra&ionofanenemy  to  grow  the  brighter 
 and  the  better  by  it.  And  therefore  when  Cato 
 advifed  that  Carthage  fhould  be  utterly  destroy- 
 ed, Scipio  Nafcica  perfwadedthe  contrary  upon 
 thefe  reafonsjthat  it  was  needful  for  Rome  to  have 
 alwaies  fame  enemies,which  by  a  kind  ofantipe 
 riftafis  might  ftrengthen&  keep  alive  its  vertue, 
 which  otherwife  by  fecurity  might  be  in  danger 
 oflanguifhingand  degenerate  into  luxury.  For 
 as  the  Ifraelites,  when  there  was  no  Smith  a- 
 mongft  them  did  fharpen  their  inftruments  with 
 thePhiliftins;  fo  indeed  an  enemy  doth  ferveto 
 quicken 
 
and  Faculties  of  the  Souk. 
 
 quicken  and  put  an  edge  upon  thofe  vertues , 
 which  by  lying unexercifed  might  contraft  ruft 
 and  dullnefle,  and  many  times  when  the  reafons 
 of  the  thing  it  felf  will  not  perfwade,the  Feare  of 
 giving  advantage  to  an  Enemy,  or  of  gratifying 
 him5will  over-rule  a  man,  left  hereby  he  give  his5 
 foes  matterof  Infultation. 
 
 Hoe  Ithacus velit  &  magno  met cent ur  {^4trid*. 
 
 This  makes  our  foes  re  Joyce  •  they  w$uld  have  hough 
 With  a  great  f  rice  thofe  crimes  we  doe  for  nought. 
 
 Thus  as  a  Sink  by  an  houfe  makes  all  the  hqufe 
 the  c!eaner,becaufe  the  Sordes  arc  caft  into  that : 
 Or  as  they  obferve  that  Rofes  and  Violets  are 
 fweeteft,  which  grow  neare  unto  Garlick  and  o- 
 ther  ftrong  fented  Herbes3  becanfetbefedrawa- 
 way  unto  them  any  fetid  or  noxious  nourish- 
 ment :  fo  the  eye  and  neareneffe  of  an  enemy  fer- 
 vech  by  exciting  Caution  and  diligence  to  make  a 
 mans  life  more  fruit  full  and  orderly,  then  other- 
 wife  it  would  have  beene,  that  we  may  takeaway 
 occafion  from  them  that  would  fpeake  reproach- 
 fully.  And  thus  HeBor  fharpely  reproving  the 
 Cowardice  of  his  brother  Paris  (who  had  beene 
 theonely  caufeofthe  Warreand  calamity)  when 
 he  fled  from  cfl/^/^draweth  his  rebuke  from 
 hence,and  tellethbimthathewas, 
 
 H-etTJI  ptyt  7T?f/-tfit,  7T0AK/  T€  varr?  7%  Ai)tUft 
 
 T2 
 
 To 
 
 ]3P 
 
 Uiul.y.W> 
 
ifo 
 
 RbthrJtMi. 
 
 A  T^reatife  of  the^P  anions 
 
 To  Father^  City,PeopleJoJfe  and  blame  • 
 Joy  to  hisfses^ndto  himfelfe  aflame. 
 
 Secondly  ,  Hatred  werketh  Confidence  and 
 fome  Prefumption  and  good  aflurance  of  our 
 owne,  or  fome  aflifting  ftrength  againft  evils. 
 Which  arifetb  firft  out  of  the  former:  forCaute- 
 loujhejfe  or  Furniture  againft  the  onfet  of  evil  can- 
 not but  make  the  mind  more  refolute  in  its  owne 
 defence,  than  if  it  were  left  naked  without  Afli- 
 ftance.  Againe,  of  all  others,  this  is  one  of  the 
 mod  confident  Papons ,  becaufeit  moves  not  out 
 of  fudden  perturbations,  but  is  ufually  feconded 
 and  backt  with  Rcafon,  as  the  Philofopher  ob- 
 ferves  5  and  ever  the  more  Cowfell,  the  more  Cw- 
 fidenu.  Befides,'beingadeepeand  fevere  Paffion, 
 itproportionablycallethout  the  more  ftrength 
 to  execute  its  purpofes.  There  is  no  Paffion,that 
 intendeth  fo  much  evil  to  another,as  Hatred ^  An- 
 ger  would  onely  bring  Trouble-,  but  Hatred,  tMif 
 chief e^  Anger  would  onely  Pumjb  and  Retaliate, 
 but  Hatred  would  Deftrej>  for  as  the  Philofopher 
 notes,it  feeketh  the  not  being  of  what  it  Hates.  A 
 man  may  be  Angry  with  his  friend3but  hee  hates 
 none  but  an  enemy  $and  no  man  can  will  fo  much 
 hurt  to  his  friend,  as  to  his  enemy.  Now  the 
 more  hurt  a  paffion  doth  intend,the  moreftrengrh 
 it  mud  call  our  to  execute  that  intention*  and 
 ever  the  morejtrengthxhc  more  Confidence. 
 
 Thirdly  it  worketh  fome  manner  of  ViSory  o- 
 ver  the  evill  hated  :  for  odium  fernptr  fiquttar  ex 
 
 animrA 
 
and  Faculties  of  the  Souk. 
 
 141 
 
 animiclatiene^ScaligeroyMoi^iriJlotle  hath  ob 
 ferved,  It  ever  arifeth  out  of  pride  and  height  of 
 mind  «^*«r3»»^  *&#*«*.  Injury  ever  comes  from 
 forae  ftrength,  and  is  a  kind  of  Vi&ory,  For  fo 
 farre  forth  as  one  is  able  to  hurt  another,  he  is  a- 
 bovc  him.  And  this  e£fe&  holds  principally  true 
 in  moralland  pra&ick  courfes  5  wherein  I  think 
 it  is  a  general!  Rule :  Hee  in  fome  meafure  loves 
 an  evill,  who  is  overcome  by  it  :  forconqueft  in 
 this  nature  is  on  the  Will,  which  never  choofeth 
 an  ob/eft  till  it  love  it.  There  onely  we  can  have 
 perfed  conqueft  of  finne,  where  will  be  a  perfe& 
 hatred  of  it.  Here,  inthebeft,thereisbutanin- 
 compleat  reftauration  of  Gods  Image :  the  body 
 of  nature  and  the  body  of  finne.  are  borne,  and 
 niu  ft  die  together. 
 
 Fourtblyjt  hath  a  good  effe&  in  regard  of  the 
 evill  hated  in  reafonable  Creatures3  namely  the 
 RtformAtion  of  the  perfon,  in  whom  that  evil  I  was. 
 For  as  countenance  and  incouragement  is  the  fo- 
 fterer  *  fo  Hatred  and  contempt  ferveth  fometimes 
 asPhifick  to  purge  out  an  evil!.  And  the  reafon 
 is  becaufe  a  great  part  of  that  goodnefle,  which 
 is  apprehended  to  be  in  finne,  by  thofe  that  pur. 
 fue  ity  is  other  mens  approbation.  Opinion  puts 
 valew  upon  many  uncurrent  Coynes,  which  paffe 
 rather  becaufe  they  are  receiued4  than  becaufe 
 they  are  warrantable.  And  therefore  if  a  man  na- 
 turally defirous  of  credit  fee  his  courfes  general- 
 ly  difliked,he can  hardly  founnaturehimfelfe,as 
 (till  to  to  feed  on  thofe  vanities^which  hee  feeth 
 doe  prouoke  others  unto  loathing,  though  I  con- 
 
 T  3  feffe, 
 
1*1 
 
 A  Treatife  of  the  Pafiwns 
 
 fcfTe.it  is  not  a  perfwafions  of  mens,  but  of  Gods 
 hatred  of  finne,  which  doth  worke  a  genuine  and 
 thorow  Reformation. 
 
 I  now  proceed  toobferve  thofe  Effe&s,  which 
 are  corrupt  and  burtfull  :  and  here  wee  may  ob- 
 ferve, 
 
 Firftjthe  rule  of  i^driftot U ,whofe  maxime  it  is, 
 ihzt  Hatredis  alwaies  ^^v*  againft  the  whole 
 kindeoi its  objeft :  fo  then  all  the  aft  ions  and 
 effeds  of  this  Paflion  arc  corrupt,  which  are  not 
 Generally  but  admit  of  private  Refervat  ions"  and 
 Indulgences.  For  fince  the  nature  and  extent  of 
 the  paflion  is  ever  confidered  with  reference  to 
 itsobjeft;,  there  muft  needs  bee  irregularity  in 
 that  affe&ion,when  it  is  converfant  about  an  uni-. 
 forme  nature  with  a  various  and  differing  moti- 
 on. Andthisismanifeftly  true  in  that,  which  I 
 made  the  principall  objeft:  of  a  right  hatred,  Sin. 
 In  which,  though  there  is  no  man,  which  finds 
 not  himfelfe  more  obnoxious  and  open  to  one 
 kind  than  another  (it  being  the  long  experienced 
 policie  of  the  Devill  to  obferve  the  diverfe  con- 
 ditions of  mens  natures,conftitutions,  callings, 
 and  imployments  ^  and  from  them  to  proporti- 
 on the  quality  of  his  infinuations  upon  the  will;) 
 irtfomuch  that  a  m^n  mayherein  happily  deceive 
 himfelfe  with  an  opinion  of  loathing  fome  evils, 
 with  which,  either  his  other  occafions  fufferhim 
 not  to  take  acquaintance  5  or  the  difficulty  i 
 compafling,difgracein  pra&ifing,or  other  preju 
 dices  per fwade  to  a  cafuall  diflike  thereof,  yet  I 
 fay  it  is  certaine,  that  if  a  mans  HttudoiSinnc  be 
 
 not 
 
and  Faculties  of  the  Soute. 
 
 npc«j»<VT»y>»  an  Vniverfall  and  tranfcendent  Ha- 
 tred againft  all  finne,cven  thofe  which  his  perfo- 
 nail  relations  make  more  proper  unto  him,  if  hee 
 doth  ftill  retaine  fome  privy  exceptions,  fome  re- 
 ferved  and  covered  delights,  be  his  pretences  to 
 others,  or  his  perfwafions  to  bimfelfe  what  ;they 
 will,  this  is  rather  a  perfonated  than  a  true  hatred 
 ameteorofthebraine,  than  an  affe  &  ion  of  the 
 Soiile.  For  as  in  the  good,fo  in  the  ill  of  things  h 
 notwithstanding  there  feeme  to  be  many  contra- 
 rieties and  diflimilitudes  (as  Seneca  faith)  Scelera 
 difodentjhzx.  finnes  do  difagree ;  yet  indeed  there 
 is  in  that  very  contrariety  fuch  an  agreement  a-| 
 gainft  God  (as  i«  Herod and  Pilate  again  ft  Cbrift) 
 as  admits  not  of  any,  in  order  unto  God  ,  but  a 
 gathered  and  united  paffion.  Aad  hence  is  that 
 of  Saint  lames  t  Heetbatoffendeth  in  one  is  guilty  of 
 all ;  becaufeinthatonehee  contemneth  that  O- 
 riginail  Authority  which  forbad  all.  There  are 
 no  tcarmesofconfiftence  betweene  love  and  ha- 
 tred  divided  upon  the  fame  unifcrmeObjeoL  It 
 is  not  the  materiail  and  blind  performance  of 
 fome  good  worke,  or  a  fertile  and  conftrainedo- 
 bedience  to. the  more  bright  and  convifting 
 parts  of  the  Law,that  can  any  more  argue,  either 
 our  true  love  to  the  Precept,  or  our  hatred  to  the 
 Sinne,than  a  voluntary  patience  under  the  hand 
 ofa  Chirurgion  can  prove,either  that  we  delight 
 iti  our  owne  paine,  ot  Abhorre our  owne  flefh.  It 
 is  not  G3c!s  WitneflTe  within  us,  but  his  Word 
 without  us ;  not  the  Tyrannic  of  Confcience,but 
 thegoodnefleofthe  Law  that  doth  kindly  and 
 
 genuinely 
 
 *« 
 
144 
 
 Plntgrch.A* 
 p9tbe&  Ltuon. 
 
 Vide  Seme. 
 
 A'Treatife  of  the  Tafions       \ 
 
 genuinely  reftraine  the  violence,  and  flop  the  E- 
 rtiptions  of  our  defiled  nature.  Or  though  per- 
 haps  Feare  may  prevent  the  exercife  and  fprou- 
 tings>nothing  but  Love  can  pluck  up  the  root  of 
 finnc.  A  Lacedemonian  endeavouring  to  make  a 
 dead  carcaffe  ftand  upright  as  formerly  it  had 
 done  while  itwasalive^andnotefFeftingit,  con. 
 eluded  that  outward  meanes  would  availe  little 
 except  there  were  fomething  Within  to  fupport 
 it.  It  iscertainely  foina&ionsas  it  is  in  bodies. 
 Feare  as  an  outward  prop  may  helpe  a  while  to 
 keepe  them  up,but  Love  is  the  inward  forme  and 
 life  of  them,  w.ithout  which  they  will  quickly 
 faint  and  fall  againe. 
 
 Secondly,  Another  evill  effe  &.  of  hatred  is  a 
 clofe  and  cunnings iftmulation  in  fuppreffing  of  it, 
 and  palliating  it  with  pretences  of  fairenefleand 
 plaufibility,  till  it  have  a  full  advantage  to  put 
 forth  it  felfe.  For  by  this  meanes  is  the  ftfion 
 firengthnedjLndi  thcP^#,whom  it  refpe&s,w/<a£- 
 *A/;thisby  incautcloufneffe  and  0^/*%  .  (for 
 common  Chanty,  when  it  fees  no  fignes  of  ma- 
 lice,wiIlnoteafilyfufpe&it)  that  by  Reflraint 
 and  Supprefltcn 5  for  any  thing  the  more  united, 
 the  more  weighty  it  is :  and  as  Winde,  fo  Pafli- 
 ons,  the  clofer  it  is  pent,  the  more  ftrength  it  ga. 
 thexcth. Plutarch  compareth  it  unto  fire  raked  un* 
 der  afhes,  and  referved  untill  another  day,  when 
 wehavefomeufeofir.  Which  difpofition  the 
 Hiftorian     hath   often   obferved    in    Tiberius 
 (whofe  principall  vercue  was  Diflimulation) 
 who  being  offended  in  the  Senate  with  fome 
 
 words 
 
and  Faculties  of  the  Souk. 
 
 words  fpoken  by  Hatevius  and  Scaurus  5  the  Hi: 
 ftoriansobfervationupon  itisthis.  In  Hatevinm 
 fiatim  ivvecJus  •  Scaur  um%  cut  imflacabiltus  irafte* 
 batur^  filentio  tr  ami  fit.  The  one  he  rebuked  •  but 
 the  other  whom  he  more  implacably  hated  ,  hee 
 patted  by  withfilencc.  And  elfewhere  upon oc- 
 cafion,  £h&  in  prafew  civiliter  habuit,  fed  want* 
 morevohenteiras^  etiamfi  impetus  affefftonis  Ian* 
 guerat^memoriavalebat.  Though  hee  feemed  to 
 take  what  was  fpoken  courteoufly,  yet  hee  laid 
 it  up  in  his  minde,  and  though  the  heate  of 
 Paflion,  by  being  fuppreffed,  didlanguifh,  the 
 memory  and  grudge  remained  ftrong  ftilJ.  In 
 which  words  the  Hiftorian  hath  expreffed 
 that  excellent  defcription  of  the  fame  quality 
 in  Homer. 
 
 \tm?  >*p  n  ajVo*  y*  W  «utv  f**f  {0tmirt4»> 
 *M*  Si  iy  (Miim^H  s^«  xo'w  iff*  Tt\?or»s 
 
 L$w  men  with  a  Kings  wrath  are  quite  opfrefi} 
 
 For  though  hefeeme  the  fame  day  to  digefi 
 
 The  heate  of  %s  Pafion^yet  beftillreferves 
 Clofe  Anger  in  his  breast  ill  jit  timefcrves. 
 
 Whereunto  agrceth  that  of  the  Tragedian. 
 
 ltd  qud  tegiturpocet 
 Profeffaperdnnt  odia  vindici*  locum. 
 
 4* 
 
 An 
 
 ^  ■  *    •  ym 
 
 7 'diit.  Anzl 
 
 lib. i. 
 
 Stat  nit  rryent* 
 re  odium  donee 
 impaui  fam* 
 &-f&wr  extr- 
 cum  Unguent 
 At  Domtihnijt 
 vita,  d  gric. 
 
 Iliad  *.8 1. 
 'Dioi.LaerU.j 
 
 pmtitiLyi  ixt- 
 
 Etttpid.Me* 
 (Ua.H9- 
 
 Senec*  Tragtd, 
 Med&x% 
 
\\6 
 
 A  fern  Odix 
 p*Umdc  ptti't 
 frgudcm&  do- 
 
 eeq'it  ineviu 
 Vuia.T&ciU 
 HifUib.*. 
 Pluianb.A" 
 pipbtb.  &  In 
 
 FAblQ. 
 
 A  Treatife  of  the  Tafions 
 
 Ari(l9tlci& 
 lnvtnaU 
 
 Urn, 
 
 v£!ia*>  tie  A- 
 
 T<ielr.vir.A(rU 
 Sophoci/iAiac, 
 
 Anger  thats  hid  gives  furer  blowes. 
 But  profeft  hate  doth  revenge  lofe. 
 
 And  therefore  Hannihall  was  wont  to  fay  that 
 hee  was  more  afraid  of  F abuts  when  hee  did  no- 
 thmg,thanofcJW4ra///a  when  he  did  fight,ofthe 
 one  mans  clofeneflejthan  of  the  others  boldneffe. 
 And  the  reafon  why  of  all  the  Paffions  this  of 
 hatred  can  thus  fmotber  and  fupprefTe  it  felfe  is, 
 becaufeitdothnotaffeft  the  heart  with  trouble 
 orfadnefie  (which  affe<5tion  the  foule  loves  not 
 long  to  hold  faft)  but  with  a  perverfe  joy  and  de- 
 light in  pondring  the  contrivances  of  Revenge 
 (which  the  Philosopher  and  thcPoet  have  placed 
 among  the  Ob  jetts  of  Delight.) 
 
 Now  of  all  the  waies  whereby  this  paffion  is 
 fuppreft,  the  rao'ft  hatcfull  to  God  and  man  is, 
 when  men  doe  palliate  and  flirowd  their  malice 
 under  pretences  of  Love,and  praife  men  unto  ru- 
 ine.    Like  the  Panther  which  with  his  fweet 
 breath  ailureth  other  Creatures  to  come  unto 
 him,  and  when  they  are  come,  devoureth  them. 
 Pefimum  immkonm  gemu  laudantes^  ofallkinde 
 ofenemiesthofearethe  worft,  which  as  the  Pro- 
 phet fpeakes,  doe  ireake  mens  kinds  withojk^  and 
 makea  poy  fon  of  their  owne  merits  to  kill  them 
 with  praifes.ast^Vfefrj  fpake  in  the  Poet. 
 
 Mad.  1,313. 
 
 That 
 
 — — - 
 
 ; 
 
and  Faculties  of  the  Soule. 
 
 That  marts  as  odious  to  me  as  hell gates % 
 
 Who  with  his  mouth  fpeahsfairejvith  his  heart  hates. 
 
 And  it  was  wicked  counfell  which  Theognu 
 gave  to  his  Cynus^  araongft  fomany  (age  and 
 morall  precepts,  likeadeadflyein  apotofoync- 
 ment. 
 
 Fawne  on  thy  Foe,  till  he  be  4n  thy  wilt, 
 Then  without  Reafonsgive  revenge  her  fill. 
 
 It  is  a  quality  of  all  others  moftdiftant  from 
 noblencffe  andingenuitieofmind,  for  generous 
 fpirits  will  acknovvledgwith  honour  and  love  the 
 vermes  of  their  enemies;  as  Fabritivs  Lucinm% 
 when  many  were  competitors  for  the  Conful- 
 fhipgave  his  fuffrage  to  Cornelius  Rujfims,  the 
 worthieft  of  the  Company,  though  hee  were  his 
 bitter  enemie :  and  CVe/ircaufed  thedemollifhed 
 ftatues of  Pompey  to be ere&ed againe,  not fufFe- 
 ring  the  honor  of  fo  brave  a  Commander  (though 
 his  enemie)  to  bleed  and  languifti  under  his  eye. 
 Whereupon  Cicero  told  him  that  in  reftoring  the 
 Statues  ofPomptj,  he  had  faftried  and  made  fure 
 his  owne.  And  Publius  Scifio  made  none  other  ufe 
 of  bis  Enmity  with  Tiberius  Gtacchus,  than  to 
 difpofe  his  daughter  unto  him  in  marriage,  be- 
 caufc  at  that  time  when  he  was  fure  to  judgwith 
 lead  favour  and  partiality,  he  found  him  to  bee  a 
 
 V  2  ver- 
 
 47 
 
 €ap.9t 
 
 Flutanhje 
 
 capiitmexbo- 
 
 jftkutmiU 
 
 Homer  I!  a,4%. 
 
 Tbcog*. 
 AtUGelLU*. 
 
14-tf 
 
 EltHS  SpAYtU. 
 
 in  Utlwn* 
 
 *s-Dttg.  La.tr i* 
 
 hb-7. 
 
 CUm,jiUx, 
 
 PadagJ.i.c.%. 
 
 CUm»Aitx» 
 
 StYom.t b.<). 
 
 IlitdX  346. 
 
 Sueion  Tiber, 
 1*19* 
 
 A  T*reatife  of  the  ^Papons 
 
 vcrtuous  and  deferuing  man.  And  the  Emperour 
 Adrian^  to  (hew  that  he  efteemed  Hatred  retained* 
 bafeand  tin- princely  difpofition,  as  fooneashee 
 came  to  the  Empire,  he  layd  afide  all  his  former 
 enmities,  in  fo  much  as  then  meeting  one  ,  who 
 had  beenehis  capkall  enemy,  he  faid  unto  him, 
 Evafifti)  thou  art  now  efcaped  from  my  difplea- 
 fure. 
 
 Thirdly,  Another  evil!  effe&  of  Hatred  is  cru- 
 elty ;  for  it  *  feeketh  fas  I  noted  out  of  the  Phi- 
 lofopher)  thcZiot-being of  that  which  ithates: 
 and  therefore  among  the  Egyptians^  *  Fifh  was 
 the  Hieroglyphick  of  Hatred,  becaufe  of  all 
 Creatures  they  doe  moft  dcvoure  one  another. 
 And  thus  Mhilles  in  the  Poet  exprefleth.  his  ha- 
 tred  of  Hector ,  when  he  befought  him  to  beflow 
 upon  his  dead  body  an  honourable  burial!. 
 
 I  would  my  mind  would  give  me  leave  to  gnaw 
 Thy  Flejl)  in  mor fells  and  to  eate  it  raw. 
 
 And  the  like  like  expreffions  we  finde  of  the 
 cruelty  of  Tiberius^  a  man  full  of  rancour. 
 
 Fafiiditvinum,  quia  jamfitit  ijle  Cruore^ 
 
 Tambibit  hunt  avidcrfuam  bibit  ante  merrnn. 
 
 He  loaths  all  Wine  for  Blood,  &  now  with  more 
 Greedy  delight  drinkes  this  than  that  before. 
 
 Hatred 
 
and  Faculties  of  the  Soule. 
 
 Hatred  contenteth  not  it  felfe  with  the  death 
 of  an  Enemie,  but  is  many  times  prodigious  in 
 the  manner  of  it,  and  after  out-lives  that  which 
 it  batetb3  infulting  with  pride  and  indignities 
 over  the  dead  bodie  which  cannot  comp!aine,nor 
 otherwife,but  by  its  owneloathfomneffe  revenge 
 itfelfe.  Caltgula jhzt  monfterofmen,  when  hee 
 commanded  aty  to  beeflaine,  gave  this  charge 
 with  it,  Itaferiutfemorifentiat)  that  hee  fhoujd 
 perifti  with  fuch  lingring  blows,as#that  he  might 
 feele  hirafelfe  to  dye.  And  he  often  commanded 
 aged  men  to  ftand  by  and  looke  upon  the  (laugh- 
 ter of  their  children,  and  after  would  force  them 
 unto  mirth  and  feafting,  for  feareof  their  others 
 which  were  left  alive;  for  to  have  mourned  for 
 one,would  have  forfeited  the  others.  And  for  in- 
 dignities offered  unto  dead  bodies,  there  is  no. 
 thing,  which  more  frequently  occurreth.  The 
 Philiftinescutofftheheadof  Saul  and  fent  it  in 
 I  Triumph  up  and  do wne  their  Country.  And  the 
 Hiftorian  notes  of  Otho  that  he  never  looked  with 
 more  infatiable  delight  upon  any  fpc&acle,  than 
 the  head  -ofpifo  his  enemy.  So  when  the  Greci- 
 ans few  the  dead  body  of  tf^o^every  roan(as  the 
 Poet  defcribes  it)  did  beftow  a  ftab,  and  a  con- 
 tempt  upon  it.  But  above  all  mod  hatefull  was 
 thecruelty  of  UttarcAntomtu  and  his  wife  Ftd* 
 via,  fhewed  on  the  dead  body  of  Cicero  the  glor^ 
 of  the  Roroane  eloquence,  they  cutoffhis  head 
 and  his  hands,  fetting  them  in  conrempt,  where 
 he  was  wont  to  deliver  thofe  excellent  Orations  • 
 from  whence  they  tooke  it  to  their  Table,  and  I 
 
 V  3  Fnl-  I 
 
 149 
 
 li7,&  in  Ji- 
 
 lb.in  Cdligo 
 
 SeneeJelra, 
 
 Xo»,«V  tot?  fJUfriot 
 
 Aiax. 
 Tacihhiftjik.i 
 
 Capita  hoflium 
 incontopttfigi 
 folita.4pud 
 
 Virf.  xAntad. 
 
I  JO 
 
 WXrinlt. 
 
 TlHtarcb.m 
 Cktrine. 
 
 quod  babuit 
 
 Saturnim  do- 
 mi  fn<e  w»- 
 Atmnitiu.Ot* 
 
 pn  Rabinis. 
 
 Tati!*Arut*m 
 
 Suer.  lib  c.6i. 
 
 PlutarchJe 
 c*p.ex  ke$. 
 
 gMunM.7. 
 
 Plntarch.de' 
 ^iduUrr& 
 oimic* 
 PlMtarchAn 
 Mi  fad* 
 
 A  T*reatife  of  the^P anions 
 
 Fulvia  curfing  it  and  fpitting  upon  it,  pulled  out 
 the  tongue  (which  all  ages  have  admired)  out  of 
 the  mouth,  and  pricked  it  full  of  holes  with  her 
 needle  or  bodkin  ^  to  (hew  that  malice  would 
 ever  doe  mifchiefe  to  a  man  in  his  nobleft  and 
 higheft  treafure  :  as  we  fee  in  that  defperate  Ita- 
 lian, who  having  his  enemy  in  his  mercy,  firft 
 made  him  (in  hope  to  efcapej  fp  renounce  his 
 religion  and  falvation,  and  then  prefently  flew 
 him  •  that  as  ferjc,  as  was  in  his  power3hee  might 
 kill  his  foule^as  well  as  his  body. 
 
 But  yet  further  ffatreddoth  not  content  it  felf 
 to  be  Crttell  to  the  perfon  hated,  but  runneth  over 
 from  him  unto  others,  that  have  any  relation  to 
 him,  though  never  fo  innocent :  As  we  fee  in  ffa- 
 man,  who  though  onely  difpleafed  with  the  ne- 
 g\cGtofMtrdccait  thought  fcome  to  lay  hands  on 
 him  alone,  and  therefore  plotted  the  mine  of  all 
 thelewes.  And  it  is  noted  by  Hiftorians,  that 
 when  Sejanus fell,  the  ftormc  lighted  on  his  Fami- 
 ly and  friends  as  well  as  on  himfelf :  as  is  alfoob. 
 ferved  in  the  punifhment  of  the  confpiracy  a- 
 gainftSYjwdetedred  by  Mttinhus.  And  Tbcmi. 
 flocks  (though  innocenrj  was  like  to  have  fufFe- 
 red  in  a  crimination  of  Treafon,  onely  for  being  a 
 friend  unto  Pattfanias.  Yea  fo  overflowing  is  this 
 Qua!ity,that  it  will  fometiraes  ftrikc  a  friend  ra- 
 ther than  not  reach  an  enemy.  It  was  a  wicked 
 p:breffion.of  Darius^  Per  eat  cum  inimico  atnicns^Ltt 
 my  friend  rather  perifh  with  mine  Enemy4  than 
 mine  Enemy  efcape  by  my  friend.  And  hence  it 
 is  ob  ferved  QfAriJlides,  that  he  was  wont  to  pro- 
 .    ';• pofe 
 
and  Faculties  of  the  Soule.        I  151 
 
 pofc  fuch  advices  as  hee  knew  did  conduce  unto 
 publick  weale  by  fomc  other  men  and  not  from 
 bimfclfe,  lead  Themiftecles  one  of  hatred  of  his 
 perfon,  fhouldhave  withftood  and  impedimen- 
 tedagenerallgood.  But  'a]m  in  the  Poefcwent 
 yet  higher. 
 
 t/a©"  Sc&cipi  *'£t/TU, 
 
 £0  /  may  fay  mine  Enemy , 
 Let  the  fame  mine  [wallow  me. 
 
 And  the  principall  reafons  of  this  overflowing 
 of  hatred  are  J^r*  and  Cowardice  •  for  he,who  ha- 
 teth  the  Father,  and  fheweth  cruelty  unto  him, 
 doth  ufually  feare  the  Sonn e,Ieft  he  rife  up  ia  his 
 fathers  quarrcll :  and  hence  is  thac  maxime  of 
 cruellpolicyj 
 
 N»m#*  It  vtnte*  *7«W,  ^JW  i&TvXtlirH- 
 
 That  man's  unwife  who  doth  the  father  fay, 
 A W 'leaves  the  Sonne  s  his  quart  elite  repay. 
 
 For  wee  know  Orefes  revenged  his  fathers 
 quarrell  and  blood  upon  v&gifihus. 
 *  And  befides  cruelty  doth  ufually  proceed 
 from  cowardice,' &  ^Amiams  Marcellinus  hath  ob- 
 ferved,and  fearefull  men,  when  they  have  any  ad. 
 vantage  to  be  cruell,  do«  feldome  hold  any  mea- 
 fure  thercin^s  being  ever  in  doubt,  if  they  leave 
 
 any 
 
 ScpbocJnAiac* 
 
 Tarfanfutu* 
 rw  hUqt  ex- 
 ti/iftipatris, 
 Set$LC.Troas. 
 
 Stafimuapud 
 Clem.  Alt  x» 
 Sirom.6, 
 
 307. 
 
 Odium  tiiam 
 Timorjpirat. 
 Tertu/,Apbit 
 
 y'cutammUx 
 molihit  naJQi 
 conf ut turn, 
 Am.  Marc, 
 1,17.  &  At'tft. 
 
I5& 
 
 Swede  I'ti 
 
 Maxlme  m§r* 
 tifert  (ffs  fo- 
 Unt  morfiu 
 meiitntitm 
 befl'tarum.Ffo' 
 
 SuttX*btr.t6i 
 Tacit. MnaUi.S 
 
 Pet.Crinit* 
 
 A  Treatije  of  the  'Papons 
 
 any  fire  unquenched,    tbatthemfelves  fhallbee 
 burned  with  ic.  And  therefore  wee  never  read  of 
 any  Emperours,  which  were  more  cruel!,  than 
 thofc  who  were  mod  fearefull  and  effeminate,  as 
 Tiberius ^  Caligula,  Nero,  Commodus^&c .    As  they 
 fay  that  wounded  beafts,when  they  die,  bite  har- 
 deft  5  their  feare and  defpaire  making  them  fu- 
 rious :  So  there  is  no  wrath  or  Cruelty  to  that 
 which  proceeds  from  weaknejfe^  when  it  hath 
 either  jealoufie,or  advantage, or  defpaire  to  fet  it 
 on.  Yea,foviolent  it  is,  that  it  hath  tranfpo<rted 
 men  unto  pro  faxejfe,  and  made  tbem  violate  Na- 
 ture and  Religion.  As  wee  fee  in  the  cruelty  of 
 Tiberius  towards  the  family  of  Se]anusy  who,  be- 
 caufe  it  was  an  unheard  and  prodigious  thing  for 
 a  little  tender  virgin  to  be  ftrangled,  gave  com- 
 mand that  the  daughter  of  that  late  Favourite, 
 jfhould  firft  be  defloured,  that  fo  fhee  might  bee 
 the  fitter  to  bee  flaine.  And  Boniface  the  eighth 
 Pope  of  that  name  being,accord  ing  to  the  Cere* 
 mony  of  that  Church  3  on  Aftvwednefday  to 
 fprinkle  afhes  on  xhe  heads  of  fuch  Bifhops,  as 
 kneeled  at  his  feet,  and  in  fome  ferrous  manner 
 to  mind  them  of  their  mortalities ;  when  Troche- 
 tus  Bifhop  of  Gcnuajvhom  be  bitterly  ha  ted,  ten- 
 dered himfelfe  at  his  feet  to  receive  this  Cere. 
 mony,  he  threw  the  A  (hes  in  bis  eyes,  with  this 
 bcnedi<5Uon,  A  Gibellint  thou  art,  and  as  a  Gibel 
 line  thou  (halt  die:  fopowerfullwas  his  malice 
 to  profane  the  rites  of  his  religion  !  Yea,  fofarre 
 will  hatred  proceed  intbft  defperate  contempt  of 
 God,  that,ifwe  may  beleevefo prodigious  a  vil 
 
 'any, 
 
and  Faculties  of  the  Soule. 
 
 153 
 
 Iany,ithath  fotntimes  turned  the  very  cup  of  the 
 Lord  into  a  Cup  of  poy  fon  :  as  it  is  reported  of 
 Pope  Viftw  the  third, that  he  was  poyfoned  in  the 
 Chalice  at  the  Communion.  Nether  have  there 
 been  wanting  Examples  of  defperate  men  3  who 
 have  made  the  moft  holy  parts  of  Religion, 
 Vowes,  and  Sacraments,  the  Seales  and  Pledges 
 of  their confpiracies  in  Malice: as  once  Catiline 
 and  his  a  (Fociates  did  animate  themfclves  in  their 
 bloudy  purpofes,  with  drinking  the  bloud  of  a 
 flaine  Childe. 
 
 Now  of  all  Hatreds ,therc  are  none  more  furious 
 and  unnaturall  than  thofe  which  arife  out  of 
 contrarieties  in  Religion  •  becaufeas  a  Stone,  the 
 higher  the  place  is  from  whence  it  fals,  doth  give 
 the  more  dangerous  blowino  wound's  fo  mortall, 
 asthatof  a  Thunder- bolt :  fo  of  all  other  thofe 
 Hatreds  which  make  pretences  unto  Heaven,  and 
 whicharife  from  motives  of  the  higheft  Nature, 
 are  ever  moft  defperate  *md  mortall.  And  there- 
 fore our  Saviour  tels  us,  that  in  this  cafe  men 
 would  forget  all  the  bonds  of  naturall  Obligati- 
 on -9  infomuch  that  the  Father  would  deliver  his 
 owne  Childe ,  and  the  Children  their  Parents  unto 
 death.  As  we  find  that  the  bloudy  Hatred  of  Cain 
 againft  Abel  arofe  from  the  different  acceptance 
 of  their  Sacrifices.  Neither  is  it  any  wonder  if 
 that  enmity  grow  exceffive ,  which  hath  Zeale  to 
 kindle  it3and  pretence  of  Religion  to  warrant  it : 
 For  when  that  which  fhould  reftraine  and  fet  li- 
 mits to  a  Pafllon,  is  made  a  party  to  ingage  i t,and 
 fewell  to  foment  it  3  no  wonder  if  a  Paffion 
 
 X  which 
 
 Mirth,  apud 
 Tlati*.  invit. 
 
 Sdlkft.  in  Cat* 
 Florm  bb*4 , 
 
 Pint,  in  licen. 
 
 &  inPsplicQ 
 U. 
 
15^ 
 
 aiodum  ttntrt 
 in  eodi/peiU 
 
 e(l  quodbanum 
 efjie  cvcdide- 
 
 23. 
 
 &0'vod.ltt' 
 v  trial  % 
 
 Arift.  %hetOY, 
 
 ltbr~.cap.iO. 
 
 Vlut.d(Odi<h 
 
 &  InvidiiL. 
 
 — -   — 
 
 A  Treatife  ofthe^Pafiions 
 
 which  hath  nobeunds  from  Religion,  do  impofe 
 noncupon  itfclfe.  And  this  occa lion  of  mutuall 
 Hatred)  wee  finde  obferved  even  in  the  ridiculous 
 fuperftitiqns  of  Egypt,  when  one  Towne  would 
 kill  and  eat  the  flerti  of  another  in  zeale  to  the 
 Sheep, or  Ca!vcs;or  Dragons,  which  they  did  fe- 
 verally  worfhip. 
 
 otlhw.de 
 
 AnimalJib.% 
 
 c7Mb.4c.1B, 
 
 . Sumwmntrinq^ 
 
 Indc  furor  vnlgo  quod  Numina  vicinorum% 
 Odituttrq^locM. 
 
 (bate: 
 This  caus'd  their  rage,  this  made  their  great  de. 
 One  Towne  did  worfhip  what  the  next  did  hate. 
 
 Another  dangerous  effefl:  of  Hatred  is  Envy 
 and  Malignitie  at  the  fight  of  anorbers  happines  5 
 and  therefore  Envy  is  called  an  Evili  Eje>  becaufe 
 allthedifeafesof  the  Eye?  make  it  offended  with 
 any  thing  that  is  light  and  {hineth  •  as  Vermine 
 doe  ever  devoure  the  purqft  Corne,  and  M  oaths 
 eatintothe  finefl:  Cloath,  and  the  Cantharides 
 blaftthe  fweeteft  Floures*  So  doth  Envy  ever 
 gnaw  that  which  is  moft  beautifull  in  another 
 whom  it  harcth  •  and  as*  the  Vulture,  draweth 
 ficknefle  from  a  perfume.  For  fucti  is  the  condi- 
 tion  of  a  rankorous  Nature3as  of  a  raw  and  angry 
 wound,  which  feeles  as  great  paine  in  the  good  of 
 aChirurgions,  as  in  the  ill  offices  of  an  Ene- 
 mies hand ,  it  can  equally  draw  nourifhment 
 unto  this  Paflion  from  the  good  and  ill  of  whom 
 it  hates ;  yea  and  commonly  greater  too  from  the 
 good  than  from  the  ill :  For,  Odiorum  acriores 
 
 caufa 
 
and  Faculties  of  the  Soule. 
 
 caujk  quando  iniqua  :  When  Hatred  is  built  upon 
 a  bad  foundation5it  commonly  raifeth  it  felf  the 
 higher.  And^the  reafon  is3  becaufe  in  Paffions 
 of  this  Nature, the  IefTe  we  have  from  the  Obje&, 
 the  more  we  have  from  our  felves,  and  what  is  de- 
 fective to  make  up  our  malice  in  the  demerit  of 
 him  whom  wee  hate,  is  fupplyed  by  the  rifing 
 of  our  owne  ftoraacke :  as  wc  fee  in  the  body  that 
 thin  and  empty  nourishment  will  more  often 
 fwcllitthan  that  which  isfubftantiall. 
 
 And  therefore  I  thinke  there  are  not  any  Ex- 
 amples of  more  implacable  Hatred \  than  thofe 
 that  are  by  Envy  grounded  on  Merit.  As  Tacitus 
 obferves  between  the  paffages  of  Domitian  and 
 Agricoh^  that  nothing  did  fo  much  ftrengthen 
 the  Eraperours  hatred  againft  that  worthy  Man, 
 asthegenerall  report  of  his  honourable  behavi- 
 our and  anions  in  thofe  military  fcrviccs,  where- 
 in bee  had  been  imployed .  And  the  fame  likewife 
 he  intimates  in  the  affedions  of  Tiberius  and  Pifo 
 towards  Germ  metis. 
 
 It  is  wifely  therefore  obferved  by  the  Hifio 
 rian,That  men  of  vaft  and  various  imployraents, 
 havcufually  the  unbappinefle  of  Envy  attending 
 them,  which  therefore  they  have  fometimes  de- 
 clined byretyring  and  withdrawing  themfelves 
 from  continualladdrefreSjasawifcmariner^vvho 
 (as  hefpakc)  doth  aliqumtulum  remittereClavum 
 $(f  mugmm  flufius  vim.  And  thus  we  finde  the  ho- 
 nour which  Davids  merits  procured  him,  which 
 was  the  foundation  of  that  implacable  Hatred 
 of  SauI  towards  him.  For  as  in  naturall  mo 
 X  2  tions, 
 
 *55 
 
 Tacitus* 
 
 Plutar.  lib.  de 
 Rc?<  Gtrcadd. 
 
156 
 
 A  T^reati/e  oftbecPafSions 
 
 •  it  *a.Kih' 
 
 Plutarcb.de 
 Cgriofit. 
 AriJl.Etbic, 
 lib.i.ctp.-. 
 
 eip,il. 
 
 Pr#t/.I7.J. 
 
 24.57. 
 
 *  Callus  Khodt 
 Antiq.htt. 
 Ub.6tcap.S$* 
 
 tions ,  that  which  comes  from  the  fartheft  ex- 
 treme, is  mod  fwift  and'  violcnt:fo  in  the  moti- 
 ons of  the  Minde,  the  farther  offijvee  fetch  the 
 reafon  of  our  Hatred^  the  more  venomous  and  im- 
 placable it  is. 
 
 And  here  we  may  obferve  the  mutuall  and  in- 
 terchangable  fervices,  which  corrupt  affedions 
 exercife  amongft  themfelves :  For  as  Philofophy 
 obferves  in  the  generation  of  thofe  cold  Mete- 
 ors which  are  drawne  to  the  middle  region  of 
 the  Aire,  they  are  firft  by  the  coldnefle  of  the 
 place  congealed,  and  afterward  doe  by  the  like 
 impreffions  fortify  and  intend  the  fame  quality  in 
 the  Region  :  fo  here  HAtrcd  firft  generates  Envyy 
 and  this  againe  doth  reciprocally  increafe  HAtredy 
 andbothioynein  mifchiefe.  So  much  the  more 
 hurtfull  to  the  SouIe,wherein  they  are,than  to  the 
 Enemy  whom  they  refpecl,  by  how  much  they 
 are  more  neer  and  inward  thereunto :  for  certainly 
 amalignanthumourdoth  moft  hurt  where  it  har- 
 boureth. 
 
 From  this  followeth  another  evill  Effed, 
 which  Iwillbutname,beingof  the  fame  Nature 
 with  £017  •,  and  it  is  that  which  Philosophers 
 call  £rjgfff«uuv  a  rejoycing  at  the  calamity  of 
 him  whom  wee  hate,  a  quality  like  that  of  thofe 
 who  are  reported  to  have  *  been  nourifhed  with 
 poyfon.  For  as  in  Love  there  is  a  mutuall  par- 
 taking of  the  fame  Ioyesand  Sorrowes(for  where 
 the  will  and  affedtons  arc  one,  thefenfesarein 
 fomefortlikewiie)  Co  Hatred  ever  worketh  con- 
 trarietie  of  affe&ions  :  That  which   worketh 
 
 Griefc 
 
and  Faculties  of  the  Soule. 
 
 Griefe  unco  the  one  ,  doth  worke  Ioy  unto  the 
 other.  And  therefore  T hales  being  asked  how  a 
 Man  might  b^echeerfulUndbeareupinaffli&i- 
 ons4anfwered :  If  hee  can  fee  his  enemies  in  worfe 
 cafethan  himfelfe.  The  Poet  hath  given  us  the 
 Chara&er  of  fuch  kinde  of  Men: 
 
 Pcttora  felle  virent \Littgua  eft  fuffufa  ventm : 
 Rtfutakjl,  m ft  quern  vtfi  fecere  Dolores. 
 
 flow: 
 Their  breads  with  gal  J,their  tongues  with  venome 
 They  laugh  not/till  they  fee  men  brought  to  woe. 
 
 And  therefore  they  are  elegantly  compared  by 
 the  Philofopher  unto  Cupping  Glafles,  which 
 draw  onely  the  vitious  humours  of  the  body  unto 
 them,  and  unto  Flies  that  are  overcome  with  the 
 fpirits  of  Wine,  but  nourished  with  the  froth. 
 Like  thofe  Wormes  which  receive  their  Life 
 from  the  corruption  of  the  Dead.  And  furely, 
 the  Prince  of  Devils  may  well  have  his  Name 
 given  him  from  *  Flies3becaufe  bee  taketh  moft 
 pleafure  in  the  ulcers  and  wounds  of  Men,  as 
 Flies  ever  refort  unto  Sores. 
 
 Another  corrupt  Effett  of  Hatred  is  a  finifter 
 and  crooked  fufpition ,  whereby  with  an  envious 
 andcriticallEyewefearch  into  the  anions  and 
 purpofes  of  another  •  and  according  as  is  the 
 fharpneffe  of  our  owne  wits,  or  the  courfe  of  our 
 owne  behaviour  and  pra&ices,  we  attribute  unto 
 them  fuch  ends  as  were  haply  never  framed  but 
 in  the  forge  of  our  owne  braines :  Evill  men 
 being 
 
 »*7 
 
 Di$£Laert.  IX 
 
 #  Btetybub. 
 
 ficLCtK  ftljetr 
 
 vettunt  70. 
 
 Apud  Paufax. 
 lib.  $.& Clem. 
 Alex,  in  Tro- 
 irept, 
 
 Mjiodmvo* 
 cat  PlijjJ.ty. 
 €0p,6. 
 
158 
 
 Tac\uAnr>a\% 
 
 .  -  . .    -    — . —. 
 
 A  Tfeatife  of  the'Paflions 
 
 being  herein  like  Vultures,  which  can  receive 
 none  but  a  foule  Sent.  It  is  attributed  araongft 
 one  of  the  noble  Attributes  of^Love  ,  that  it 
 Thinketh  none  Evill :  and  certainly,  there  k  not  a 
 fouler  quality  againft  Brotherly  Love,  than  that 
 which  ( for  the  fatisfying  of  it  fclfe  (  but  the 
 Imaginary  Evill  of  him  whom  itdifliketh)  will 
 venture  to  finde  out  in  every  aft  ion  fome  clofe 
 impiety,  and  pierce  into  the  referved  and  hidden 
 parages  of  the  heart:like  him  in  the  Philofopher, 
 who  thought  where  ever  hee  went,  that  hee  faw 
 hisownePidturewalke  before  him.  And  there 
 fore  we  fee  how  dgrippinawhen  (he  would  not  dis- 
 cover any  (hew  of  Feare  or  Hatred  towards  her 
 Sonne  WJro ,  who  had  at  the  firft  plotted  her 
 death  on  the  Sea  •  and  that  fayling,  fent  the  fe- 
 condtime  Anic&tus  the  Centurion  to  make  furc 
 worke,  did  in  both  thefe  practices  decline  all 
 (hew  of  fufpition,  and  not  acknowledge  either 
 the  Engine  or  the  Murther  to  be  direfted  by 
 him .  Solum  Infidiarum  remedium  ajpiciens,  fi  nonin* 
 telligeremur.  Suppofing  the  onely  remedies  of 
 thefe  plots  to  bee,  if  (heefeemed  not  to  under- 
 ftand  them.  For  ill  meanings  doc  not  love  to  be 
 found  out.  As  the  fame  Hiftorian  telleth  us  of 
 Tiber hi^  Awim  accept  rccludiqtt&f  remeret  \  Hee 
 hated  that  man  who  would  venture  to  dive  in- 
 tohis  thoughts.  And  certainly  there  is  nccany 
 crooked  Stfpition  which  is  not  rooted  in  Hatred, 
 Forastothinketheworftof  our  owne  Anions, 
 isafigncof  tf^n^teourfinnes  (fori  thinkeno 
 man  loves  his  finnes  who  dares  fearch  them : )  fo 
 
 con 
 
I        and  Faculties  of  the  Soule. 
 
 contrariwife  to  have  an  humour  of  carting  the 
 worftgloflis  upon  the  Anions  of  another  Man, 
 where  there  is  qot  palpable  diflimulation,  argues 
 as  great  a  want  of  Love.  Wee  feach  for  Evill  in 
 our  felvcs  toexpell  it  ^  but  weefearch  for  evill  in 
 another  to  finds  it.  There  is  fcarfe  a  more  hateful  1 
 quality  in  the  eyes  of  God  or  Man  ,  than  that  of 
 the  Herodiaas.  to  lye  in  wait  to  catch  an  innocent 
 man,and  thentoaccufehira. 
 
 Another  Etfeft  which  proceedeth  from  cor- 
 rupt Hsitrcdjs  proijdand  in(okntcarriage,whcre- 
 by  wcecontemaethe  quality,  or  undervalue  and 
 villifie  the  Merit  of  a  perfon.   For  though  the 
 Apoftle  hath  in  this  refpeft  of  Pride  and  Swel- 
 ling, oppofed  Knowledge  unto  Love  :  Knowledge 
 fuffethuf%  but  charity  edijieth  ;  yet  the  opposition 
 holdeth  not  there  onely  :  For  there  is  Tumor  Cor- 
 dis^ aswellasTdwr  Cerebri  $  as  well  a  ftubborne 
 as  a  learned  Pride,  a  Pride  againft  the  Perfon,  as 
 againft  the  weakneffe  of  ourBrother,  a  Pride 
 whereby  wee    will  not  ftoope  to  a  yeelding 
 and  reconciliation  with  him,  as  whereby  wee 
 will    not    ftoop  to  the  Capackie  and  Edifi. 
 cation  of  him  ;  that  is,  the  fwelling  of  Ma. 
 Iice,and  this  of  Knowledge.  And  hence  it  is  that 
 Hatred  (*as  Ariftotle  hath  excellently  obferved) 
 when  it  Is  fimpleand  alone  (though  that  feldome 
 fall  out)  is  without  the  admixtion  of  any  Griefe. 
 And  the  reafon  I  take  it  is,  becaufe  Griefe  is 
 either  for  the  Evill  of  another,  and  fo  it  is  ever 
 the  EfFed  of  Love  •  or  for  the  Evill  which 
 lyetfa  upon  our  felves,  and  fo  is  the  caufe  of 
 
 Humi- 
 
 i<9 
 
 RbaJfac*. 
 
t6o 
 
 Vhv, io.ia» 
 
 A  Treatife  of  the  Tafiions 
 
 Humilitic  5  neither  of  which  are  agreeable  with 
 Hatred,  whofe  property  ever  it  is  to  conceive 
 in  it  felfcfome  worth  and  excellency,  by  which 
 it  is  drawne  to  a  Contempt  and*  Infolence  to* 
 wards  another  Man.  And  therefore  as  it  was 
 Pride  in  Men  and  Angels ,  which  wrought  the 
 firft  Hatred  between  God  and  them  5  fo  the 
 moft  proper  and  unfeparable  EfFeft  of  this  hatred 
 ever  fince  isPride. 
 
 The  laft  Corruption  of  this  Paffioa  is  /w- 
 patience,  Contention  and  Fury  ^as  the  wife  Man 
 telleth  us,  Hdtred ftirreth  up  firife.  And  there- 
 fore  that  worthy  Effed   of  Love3  which   is 
 contrary  to  this  of  Hatred  3  is  called  Mc^oe^;-, 
 and  Longanimity.    Long  fuffering  to   fignifie 
 fome  length ,  diftance,  and  remotion  between 
 a  Mans  Minde  and  his  Paffion.  But  Hatred, 
 being  of  a  fierce  Nature,  is  fo  farre  from  ad- 
 mitting any  Peace,  or  yeelding  to  conditions 
 of  parley ,  that  as  hath  been  obferved  out  of 
 K^irijlttle)  it  refts  not  fatisfied  with  the  Mi- 
 fery,  but  defires  (if  it  bee  poflible)  the  utter 
 overthrow  of  an  Enemy. 
 
 CHAP, 
 
and  Faculties  of  the  Soule.  161 
 
 CHAP.  XV  I. 
 
 Of  the  JffeBion  ofVeJire.  What  his.  The 
 feverali  kindes  of  it,  Naturally  Rationally 
 Spiritual!.  Intemperate,  Vmaturall,  Mor- 
 bid Defires.  The  Qb]ttt  of  them  Good  y 
 pleafanu  as  pofsible,  as  abfent  either  in 
 whole%  or  in  degrees  of  perfettion  or  conti- 
 nuance. Themoft  Qenerall  Intermit  caufe 
 Vacuity,  Indigence  Other Qaufes,  Admi- 
 ration, Greatnejfeofminde,Quri9fity. 
 
 He  next  Paffions  in  order  of  Na- 
 ture to  tbefe  two  are  Dejtrc  and 
 abomination ,  which   becaufe 
 they  differ  not  much  otherwife 
 from  Love  and  hatred,  than  the 
 Ad  from  the  Habit,  or  then  a 
 man  fitting  from  hinafclfe  walking,  Defire  being 
 but  the  motion,  and  excrcife,  as  delight  is  the 
 Quiet  and  Rcpofe  of  our  Love,  I  fhall  therefore 
 the  more  briefly  pafle  it  over.  Defirt  is  the  wing 
 of  the  foule  whereby  it  moveth,  and  is  carried  to 
 the  thing  which  it  loveth,  as  the  Eagle  to  tke  Car- 
 hi fe  in  the  Scripture  proves,  to  feed  itfelfeupon 
 it,  and  tobe  fatisfied  with  it.  For  as  the  Appe 
 tireofthe  fc agle  is  attended  with  fharpeneffe  of 
 fight  to  difcover  its  prey,  with  fwiftnefTe  of  wing 
 to  haftcn  unto  ic,and  with  ftrcngth  to  feizc  upon 
 
 Y  it: 
 
 lb  39 
 
 M*  b. 
 iubxc< 
 
 5°*    • 
 1.8. 
 
\6i 
 
 torn.  7.Ti*>i*' 
 
 A  Treatife  of  the  cPafiions 
 
 it :  So  according  to  the  proportion  of  the  Soules 
 love  unto  its  ob  jedl  doth  it  command  and  cail  to- 
 gether both  the  Wifedome  and  Powers  of  the 
 whole  man  to  dire  61:  unto,and  to  promote  the  pro- 
 curing of  it.   And  the  very  beft  chara&ers  and 
 trueft  lineaments  which  can  beedrawne  of  the 
 minds  of  men,areto  betaken  from  their  Defires, 
 rather  than  from  their  Pratfifes.  As  Phyfitians 
 often  judge  of  the  Difeafes  of  ficke  men  by  their 
 Appetites.  Ill  men  dare  not  doe  fo  much  evill  as 
 they  define,  for  feare  of  fhame  or  punifhment: 
 Good  men  cannot  doe  fo  much  good  as  they  de- 
 fire  for  want  of  Power  and  Provifions  of  vertue. 
 hefides  Pra&ifes  may  be  over  ruled  by  ends,  but 
 Defires  are  alwaies  genuine  and  naturall,  for  no 
 man  can  bee  conftrained  to  will  that  which  hce 
 doth  not  love  $  And  therefore  in  the  Scripture 
 good  men  have  had  mod  confidence  in  approving 
 tthcmfelvesunto  God  by  their  atfe&ions  and  the 
 inward  longings  of  their  foules  after  him  is  be- 
 ing the  pureft  and  mod  unfaigned  i  flues  of  Love, 
 and  fuch  as  have  Icaft  Proximity  and  Danger  of 
 infc&ion  from  forraigne  and  fecularends.  Saint 
 /Whimfelfewas  much  better  at  mlli*g  thin  at 
 performing  ^  and  Saint  Peter  who  failed  in  his  pro- 
 mifcof  Being,  dares  appeale  to  Chrifts  owne 
 Omnifcience  for  the  truth  of  his  Loving.  What 
 ever  other  defe&s  may  attend  our  anions,  this  is 
 an  infeparable  chara&er  of  a  pious  foule,  that  it 
 defires  te  feare  Gods  namey  and  according  to  the 
 prevalency  of  that  affe&ion,  hath  its  conventi- 
 on in  heaven  too.  In  which  regard  Chrifi  is  cal- 
 led 
 
and  Faculties  of  the  Soule. 
 
 led  the  De fire  of all  Nations,  both  becaufe  where 
 he  is  he  drawcth  all  the  hearts  and  defires  of  his 
 people  unto  him,  and  alfo  doth  by  his  grace  mod 
 fully  anfwer  and  fatiffie  all  the  defires  that  are 
 presented  before  him  :  as  it  is  faid  of  one  of  the 
 Romane  Emperours  Neminem  unquam  dimifit  Tri* 
 fiem%  he  never  fends  any  difcontented  out  of  his 
 prefence. 
 
 The  defires  of  the  Soule  are  of  three  forts,  ac- 
 cording to  the  threje  degrees  of  pcrfe&ion  which 
 belong  unto  man,  Naturally  Rational/ ,  Spirit  u- 
 all. 
 
 T^aturall  defires  refpeft  ■*!  **>*?*  things  of 
 fimple  Neccfity  to  the  Being,Prefervation,and  in- 
 tegrity of  Nature,  as  the  defires  which  things 
 have  to  their  proper  nouri foment  andplace  ad  confer- 
 vationemindividui,  for  preferving  themfelvesand 
 topropagation3  &  iocreafc  Ad c&nfervationemfpedeiy 
 for  preferving  of  their  kind. 
 
 Rational/ Defires  are  fuch  as  iefpe&  «'ipm &*•&'*• 
 fuch  things  as  are  Elegiblc  in  tbemfelves,  and  the 
 proper  ob  je&s  of  right  Reafon,  fuch  as  Felicity  the 
 common  JEtf^of  all  rationall  Appetitions,  Vertne 
 the  way,  and  externall  good  things  ,  as  Health, 
 StrengthjCreditjDignitiejProfperity,  the  Orna- 
 ments of  humane  life. 
 
 Spiritual/  Defires  refpeS  •»  fafeta,  w  «»i*>aT«B,  •»'  «>» 
 ***~  Heavenly,and  fpirituall  things,  the  things  of 
 God)  Things  which  are  above ,  The  knowledge 
 whereof  we  have  not  by  Philofophicall,  but  by 
 Apoftolicall  difcovery,  by  the  Sprit  of  Godwho 
 onely  fearfheth  the  deepe  things  of  God. 
 
 Hdg.t»6. 
 lohn  ix  31. 
 
 F/W.  107.5- 
 
 Arift*  Bible, 
 libj.feptd. 
 
 Heb»9m.2$, 
 C0/3.1. 
 
 Y    2 
 
 The) 
 
 uA 
 
164. 
 
 ^  7"r^  tife  of  the  QP anions        1 
 
 i,Tm.j.*3. 
 
 P/tf'.IOMf. 
 
 *"/*/.  S*cm!. 
 Lb  4.c«//.i«. 
 £*/<£. /;M» 
 
 />*»,  /.  i.r.34. 
 
 Sp'.ah.Tc.i'l.i. 
 yid.Gtl.Stiic. 
 intiq  Com*** 
 lib.*,  cap.  7 $* 
 Cl  01.Al.pt  *• 
 
 filer  M.ltb.1. 
 adi*lovlanian 
 
 Mrgitenftt 
 •kjonan  'tfudji 
 
 Crtjl'lid.   dit 
 
 merit  Hf  >  Je*  t. 
 *4j>oL  Up.  3  5. 
 
 Dl§t.  Itert.L 
 
 The  Corttft  De fires  contrary  unto  thefe  are  ei- 
 ther Virions  or  Morbid.  Vitiotu  arc  agameof  two 
 forts :  Firft,  Intemperate  and  inconnuenc  Defires, 
 which  errenot  in  the  fub  fiance  or  nacurc  of  the 
 thing  defired  ^  but  only  *»*•*«*, as  the  PhilofopheT 
 fpeak-s  in  the  meafnre   and   manner  of  defiring 
 them.  It  is  lawfull  to  drinke  Wine,  and  a  Man 
 msy  crre(as  Timothy  did)in  an  over  *  rigorous  fe- 
 verity  to  Nature,when  health  or  necdfull  refrefh- 
 ment  requireth  it :  For  our  flefh  is  to  be  fubdued 
 to  reifm.not  ro  infirmities,  that  it  may  be  a fern) ant 
 to  theSoule,butnota^^.Bucif  vrelet  Wine 
 bee  Wg>;v>  as  the  Heathen  called  it,    to  take  a 
 freedomeagainftusa  like  C^w  to  mock e  us,  and 
 difcover  our  nakedneflTe,and  make  us  fervants  unto 
 it.   If  wcdoenoton!y<°4/*Hony,  butyk^fonit; 
 If  wee  muft  have  meat  like  IOadinthe  Wilder- 
 ne(Te,notonly  forour^c^butforour  Luft  ;  If 
 we  eat  and  drinke  fo  long  that  we  are  good  far  no- 
 thing, but  either  to  lyedowneand  flcep,or  to  rife 
 up  and  play,  to  live  to  day  and  to  dye  to  morrow* 
 If  we  make  our  belly  the  grave  of  our  Soule,  and 
 r  he  dungeon  of  our  Reafon,and  let  our  Intcfiin*  as 
 well  morally  as  naturally  farre  exceed  the  length 
 of  the  whole  Mao  betides:  This  is  in  the  Apo- 
 ftlespbrafe  to  be  lovers  offleafurc  rather  then  1$. 
 vers  of  God%  and  it  is  an  intemperate  excefle  a- 
 gainft  natural  defires  which  will  ever  end  in  pain, 
 I  twas  a  witty  fpecch  of  Anaeharfis  the  Philofo- 
 phcr,that  the  Vine  beareth  three  forts  of  Grapes  : 
 The  firft  of  Delight:  The  fecond of  Excejfe :  The 
 third  of  Sorrow.  If.  wee  let  our  Delight  fleale  us 
 
 into 
 
and  Faculties  of  the  Soule. 
 
 165 
 
 into  Exccjfe ,  and  become  a  mocker,  our  £,w/^ 
 will  quickly  betray  us  unco  Sorrow (as  BdiUh did 
 Stmpfon  to  the  Pbilijlins  )  and  lee  us  knovr  that 
 after  Wine  hath  mocked  it  can  rage  too.  Like 
 the  head  of  the  Polype  ,  which  is  fweec  to  the 
 Palate,  but  after  cauiech  Croublefome  flecpsand 
 frightfulldreames. 
 
 Secondly  there  arc  brutifh  and  u&Mura/lDe- 
 fires s  winch  the  Phiiofopher  calleth  fi^/avw*  fc- 
 rine  and  inhumane,  inftaneing  in  thofe  barba 
 rous  Countries,  where  they  ufe  to  cat  mens  flefb 
 and  raw  meat  •  and  in  the  Woman  who  ripped 
 up  Women  with  childe  that  fhee  might  eat 
 their  young  ones :  Vnto  which  head  I  refer  thofe 
 which  the  Apdftlc  cals  **9n  *ii/ui*c>  and  *»*>  i^v^, 
 vile  andd  [himrdle^  Affctfiem  4ndP*pom  $f  Lufi 
 wherein  forfaking  the  guidance  of  Nature,  they 
 difhonoredchcir  bodies  amongft  themfelves,  and 
 gave  themfelves  over,  as  S.Iude  fpeaketh  unto 
 firsngt  Jltjb  ;  alfo  inceftuous  and  promifcuous 
 Lufts,going  with  naked  and  painted  Bodies;  as 
 theanticnt  Britt&ines  offering*  of  men  and  chil- 
 dren in  facrificcs,eatingof  the  bodies  of  Friends 
 th.it  dyed,  burning  of  the  living  with  the  dead, 
 and  other  like  favage  and  barbarous  pra&ices, 
 wherein  wee  finde  how  farrcnaturall  corruption 
 improved  with  ignorance  and  want  of  Educa- 
 tion or  Religion;  can  imbrace  the  Manners  of 
 Men. 
 
 Laftly. there  are m$rbid De fires ^xomngom  of 
 fomediftempcrof  Mind  or  Body,  calledby  the 
 Phiiofopher  itawnMu,  as  thofe  of  children,which 
 Y  3  ■ eat 
 
 Vvbv  lo.t. 
 ¥la:Ai  Audi- 
 ibhn\ 
 
 E  bkJ.  7>(>6 
 
 Kent  .1.  \6» 
 i.Tbtfa.s. 
 
 lids  Vtr.J, 
 
 Fid.  Zujeb.  dt 
 pr<ep.    gvang, 
 lihi'Cap.^. 
 Hieronjib.2, 
 Ctntrdevut* 
 
 Tbeod.Serm.Q* 
 
 dt  tegib. 
 
 CalT^iingiv, 
 
 ^intiqJtb,iQ* 
 
 cap  21,28. 
 
 Ptn.Ob.1, 
 
 C3p.\7.$c\ 
 
\66 
 
 aATreatife  of  the  Tajsions 
 
 CaiRodig.  lib. 
 3,cap,iL 
 
 &  Goiraum 
 in  voct  w<awf 
 
 Debono  & 
 lucundo  vid. 
 ThilofopbMc* 
 torMb»u 
 
 rjUL  ofadvfuawu'rei 
 
 Damafcende 
 
 Ortbodjx.fced, 
 
 cate  coales  or  dirt3  and  the  ftrangeand  depraved 
 longings  of  women  with  child,called  ^r-or  Pica 
 from  the  Bird  of  that  name,  becaufe  the  incon- 
 ftant  and  various  appetences  of  nature,  fomif- 
 guidedby  vitiousbumours,is  wellrefembled  by 
 the  ftrange  mixture  of  white  and  black  feathers 
 in  that  Bird. 
 
 Having  con fidered  the  feverall  kinds  botli  of 
 Regular  and  corrupt  Defires.  I  fhall  content  my 
 felfcwith  averybriefe  inquiry  into  the  caufes, 
 and  effe&s  of  this  Paflion. 
 
 The  caufes  moving  it  are  External!  exparteob- 
 jeffi,  in  the  objeft,  or  Inter  nail  ex  parte  fubjetlt  in 
 the  minde.  The  object  is  any  thing  apprehended 
 fubratione  Boni  &  lusundi^  as  good  and  pleafant. 
 For  upon  thofe  inducements  did  Satan  firft  ftirre 
 thedefire  of  Eve  towards  the  forbidden  fruit. 
 She  faw  that  it  was gtod for  food \  mdpkafant  to  the 
 eye. 
 
 Now  the  Qualification  of  thefetodiftinguifh 
 theformallreafon  of  their  being  obje&s  to  our 
 defires,  from  that  wherein  they  are  Objetfs  of 
 our  love,is  firft  that  they  bee  Popble  :  For  D afire 
 being  the  motion  and  indeavourofthe  Soule  to 
 wards  that  good  which  it  loveth,  and  wherein  if 
 feeketh  to  delight,  take  aw#y  thepoflibility  of 
 fuch  delight,  and  this  would  bee  motusinV  actio  ^ 
 like  that  of  Noahs  Dove  that  found  no  place  for 
 her  feet  to  reft  on.  Hope  is  the  whetftone,  and 
 wheeleof  induftry,  ifthatfaile,  how  ever  a  man 
 may  wafte  and  pine  away  his  thoughts  in  empty 
 Velleities  and  imaginary  wiflies,  he  can  never  put 
 
 forth 
 
 ■■«— ■ 
 
 . 
 
and  Faculties  of  the  Souk.       \  i6j 
 
 forth  nor  addrefle  his  endeavours  towards  an  Icn- 
 pofliole  good.  Though  an  old  man  may  wifh 
 himfelfe  young  againe,  yet  no  man  was  everfo 
 befotted  as  to  endeavour  it.  And  this  diftinftion 
 betweene  vanifhing  wijbes  and  ferious  deflres  is  of 
 great  confequence  to  be  attended  in  all  the  moti- 
 ons of  the  Sou  le  moral  I  or  facred,  in  as  much  as 
 thofeDefiresonely  which  are  A&ive  and  Indu- 
 ftrious,  purpbfely  addrefling  themfelvcs  to  the 
 profecution  of  that  which  they  apprehend  as  ac- 
 quirable, doe  commend  the  Soule  from  whence 
 they  iffue  for  vertuous  and  pious. 
 
 Secondly,  the  obje&ofthe  De fires quataleit 
 apprehended  as  Absent  and  dijlmt^  in  as  much  as 
 prefence  worketh  delight  rather  than  defire.  The 
 things  we  have,  we  enjoy,  wee  doe  not  cover,  wee 
 reft  in  them  we  doe  not  move  towards  them .  Yet 
 not  alw&ies  Abfwt  quoad  tot»m,  but  quoad gradus  ^ 
 not  in  the  whole,  but  in  the  parts  and  degrees  of 
 it :  for  the  prefence  of  a  good  thing  doth  in  fome 
 fort  quicken  the  Defires  towards  the  fame  thing 
 fo  farre  forth  as  it  is  capable  of  improvement  and 
 augmentation. 
 
 As  we  fee  in  external!  riches  of  the  body,  none 
 defire  them  more  eagerly  than  thofe  that  poflefle 
 them;  and  the  more  vertuous  the  Soule  of  man 
 is,the  more  is  the  heart  enlarged  in  the  Appetiti- 
 on  of  a  greater  meafure  ;  as  the  putting  in  of 
 fome  water  into  a  Pump,  doth  draw  forth  more. 
 No  man  is  fo  importunate  in  praying,  Lord  help 
 mine  nnbeliefe\  as  hee  that  can  fay  Lordlbeleeve. 
 Thus  even />;v/2/^  things  maybe  defired  in  order 
 
 to 
 
 Cencuplfcunt 
 etiam&qu* 
 nonpofrunt 
 Ssn.de  ltd. 
 lib.i.c.}. 
 
 iff  <x.fiw  xTW 
 JriJitEibtc. 
 
 yid.devolitiO' 
 ne&vetldta. 
 te  Aqu\n^  ,z. 
 qv.l$.art.1.& 
 Valem.To.i. 
 
 P.2. 
 
 Ctefcit  Amor 
 nummi  quan- 
 tum ipj  ape  cit- 
 nia  ertfeit. 
 Et  minus  banc 
 »ptat  qui  nan 
 babet  IavtnMl. 
 
 Arijiot.libi. 
 PoUtiC'C*6. 
 Tlutarebjib. 
 de  Cvpidit.di- 
 vitia.  Senec. 
 ep.7$. 
 Marc.  9, 24* 
 
i6S     '       A Treatife  of '  tbeTafions       ! 
 
 E *eiem  lib,  3, 
 f.j  problem. 
 
 loenm; 
 
 <Alhn.v<tr. 
 
 HW.t.io.eg. 
 
 «   XjftilHiyiTufii 
 
 AMtltot*.  /.* 
 
 to  improvement,  and  further  degrees  of  them :  as 
 many  times  a  man  hath  abetter  ftomackctohis 
 meat  after  he  hath  begun  to  eat,than  when  he  firft 
 face  downe  unto  it.  Againe,things/>;r/?#/  may  be 
 the  ObjeS  of  our  De fires  unto  continuance^  as  hee 
 that  delighteth  in  a  good  which  he  hath,  defireth 
 the  continuance  of  that  Delight.  And  therefore 
 L/fcfiven  while  it  is  poflefled  it  is  defired^ecaufe 
 thepofleffion  of  it  doth  not  caufethe  Appetire 
 tonaufeate  or  furfct  upon  it.  Few  men  there  arc 
 whodefirenotold  Age,  not  as  it  is  old  Age,  and 
 importeth  decay,  decrepidnefle,  and  defers  of 
 Nature  :  For  a  young  man  doth  notdeiire  to  bee 
 old  now  •  but  as  it  implyeth  the  longer  and  fuller 
 poflcffionof  Life:  For  a  man*  being  confeious  to 
 himfelfe,  firft  of  his  owneinfufliciency  to  make 
 himfelfe  happy,  from  and  within  himfelfe  •  and 
 next  of  the  immortality  of  his  Nature  :  as  upon 
 the  former  reafon,  he  isbufied  in  fending  abroad 
 hh  Deftres  (as  the  Purveyors  and  Caterers  of  the 
 Soule  )  to  bring  in  fuch  things  as  may  pn  more 
 perfec7i$#;fo  thofe  very  Deftres  having  fuccceded, 
 doe  farther  endeavour  the  fatisfa&ion  of  Nature, 
 by  moving  towards  the  Pcrfetuhy  of  what  they 
 have  procured.  It  was  a  fordid  and  brutifli  wifh 
 of  Vhtlocmu  inthePhilofopher,  who  wifhed  that 
 he  bad  the  throat  of  a  Crane  or  Vulture  that  the 
 pleafure  of  his  taftc  might  Jaft  the  longer  (it 
 being  the  Wifedome  of  Nature,  intending 
 the  cbiefc  Perfe&ions  of  Man  to  his  Soule, 
 to  m;ke  his  Bodily  Plcafures  the  fliorrer.) 
 But  furcly  the  Soule  of  Man  having  a  reach 
 
 as 
 
and  Faculties  of  the  Soule. 
 
 as  farrc  as  Immortality,  may  iuftly  defire  as 
 well  the  Perpetuity  as  the  Prefezceol  thofegood 
 things  wherein  ftandech  her  proper  perfe«3ion. 
 And  therefore  ic  was  excellent  connfell  of  An- 
 tijlhcnes  the  Philofophcr,  That  a  man  fhould 
 lay  up  fuch  provifions^  as  in  a  Shipwracke 
 might  fvvimme  out  with  him  fuch  treafure  as 
 will  pafle  and  be  currant  in  another  World, 
 and  will  follow  us  thither,  which  as  the  Apoftle 
 fpeaks,  is  to  lay  up  a  good  foundation,  againjl  the  time 
 to  come 
 
 The  Imernall  Caufes  moving  Defire^  in  regard  of 
 the  fubjc<3  or  minde  of  man,  may  be  different 
 according  to  the  different  kinds  of  Defires  fpo- 
 ken  of  before.  The  moft  generall  which  refpe- 
 6teth  them  all  is  a  Fatuity,  Indigence,  and  felfe* 
 inefficiency  of  the  Soule ;  For  having  not  with- 
 in it  felfe  enough  either  to  preferve  ic  or  to  con- 
 tent it,  it  is  forced  to  goe  out  of  it  felfe  for  top- 
 plies*  for  wherefoever  God  hath  implanted  fen- 
 fitiveandrationallaffe&ions,  hehathbinpleafed 
 tocarry  them  from  themfelves3and  todiredi  them 
 abroad  for  the  fatisfa&ion.By  that  means  prefer- 
 ving  the  Soule  in  humility,  and  leading  it  as  by 
 Degrees  up  untohimfelfe.Every  creature  though 
 it  have  its  life  in  its  own  pofleffionjyet  the  prefer- 
 vationof  it,  it  fetcheth  from  fome  things  with- 
 out. The  excellenteft  creatures  are  beholding  to 
 the  meaner,  both  for  their  nourifhment,  and  for 
 their  knowledge.  And  therforeofall  Graces,God 
 hath  chofen  FaithSc  Repentances  the  chief  means 
 of  carrying  us  to  him,  becaufe  thefe  two  do  raoft 
 
 Z  carry 
 
 l6p 
 
 I 
 
 iiJilxC  h  ?W»& 
 
 drift.Etbh. 
 lib.i.cap  ii. 
 ?» i)f c  trJ'tixt 
 
 cltm.Mcx. 
 Str,  /.7. 
 
r 
 
 170 
 
 Si  quid  deeerit 
 id*  *•<>*  fett- 
 er imtu»  $**•  * 
 
 Epi(t.i\9' 
 Vid.PlHttrch. 
 dec  uric  fit* 
 Cctlitti  Rbedig, 
 lib.l4*i*p.7» 
 
 lue'g.9  9M* 
 
 ,M7MJi 
 
 1— — t— — — ■ — *mm  1  1  mi  1     111     1     n  ■  ■ 
 
 >£  Treatife  of  the  Tafions 
 
 lib  A. up  4. 
 
 carry  iis  out  of  our  felves,  and  moft  acquaint  us 
 with  our  inefficiencies,  Repentance  teaching  a 
 man  toabhorrc  himfelf,&  Faith  to  deny  himfelf. 
 Now  becaufc  Emftinejfe  is  the  caufe  of  Apft* 
 tence^  wc  fhall  hereupon  finde,  that  the  fullcft 
 and  mod  contented  men,  are  ever  freeft  from 
 vafte  defires.  The  more  the  minde  of  any  man  is 
 innwV/tf,themoreitisin  reft  too.  As  they  fay 
 that  in  Rivers,  (hips  goe  flower  in  the  Winter, 
 butwithall  they  carry  the  greater  burdens  :  So 
 many  times  menof  lefle  urgent  and  importunate 
 Appetitions,and  motions  of  mind,  are  more  fur. 
 nifhedand  better  ballanced  within.  In  Jothams 
 Parable  the  Bramble  was  more  ambitious  than 
 the  Vioe,or  the  Olive.  And  theVine  we  fee  which 
 is  of  all  other  Arbor  X)<?//^rr/7,theTreeof  Defire, 
 is  weakeft  and  cannot  ftand  without  another  to 
 fupportit.  Therefore  wee  (hall  finde  that  mens 
 Defires  are  ftrongeft  when  their  conftitutions  are 
 weakeft,  and  their  condition  lowed  •  as  wee  fee 
 in  fervants  that  labour,  women  that  breed,  and 
 I  fick  men  that  long  ,  whofe  whole  life  in  that 
 I  time  is  but  a  change  and  mifcellany  of  Defires. 
 Thus  we  fee  little  children  will  reach  at  every 
 thing  which  is  before  them,  being  wholly  defti- 
 tute of  internall  furniture.  Vacuity  is  ever  fuck- 
 ing and  attraftive,  and  will  make  even  dull  and 
 heavie  things  rife  upward.  Eager  and  greedy, va- 
 rious and  fwarming  Appetitions  arcufually  the 
 figneseitherofa  childifh  or  a  ficke  Temper  of 
 minde  ;  as  the  Naturallifts  obferve  that  the  leaft 
 cteatures  are  the  greateft  breeders,  a  Moufe 
 bringeth 
 
and  Faculties  of  the  Soule. 
 
 bringeth  more  young  ones  than  an  Elephant. 
 
 Onely  here  wee  tfiuftdiftinguifh  both  of  con- 
 tentment and  of  Defires.  There  may  bee  a  dou- 
 ble Contentment ,the  one  arifing  out  ofjluggijhne/fe 
 andnarrownefleof  minde-  when  men  out  of  an 
 wnwillingnefle  to  put  themfelves  to  the  paines  of 
 gaining  more,  reft  facisfied  with  what  they  have, 
 and  had  rather  have  a  poore  quiet,  than  aTrea- 
 fure  with  labour.  As  they  fay  of  the  Fig-tree, 
 though  it  be  lead  beautifull  of  other  Trees  (for 
 it  alone  beareth  no  flowers)  yet  withall  it  is  free 
 from  Thunder.    And  ;as  the  Hiftorian  faid  of 
 fome  men  that  they  are  folk  ficord/a  Innocent es, 
 doe  men  no  hurt  only  becaufc  it  would  coft  them 
 paines  to  doe  it :  fomay  weeofthefe,  that  they 
 are  beholding  to  their  torpid  and  fluggifh  con- 
 stitution, for  the  contentment  which  they  pro- 
 feffetohave.   And  this  doth  not  regulate  inor- 
 dinate defires,  but  onely  lay  them  afleepe,as  even 
 an  hungry  man  when  he  fleepetb,hath  his  hunger 
 fleepe  with  him. 
 
 Anothercontentment  there  is  arifing  out  o.f 
 fVifedome  *nd  pra6ticall  learning  (as  the  Apoftle 
 tells  us,that  it  is  a  matter  of  learning  to  bee  con- 
 tented) when  the  heart  being  eftablifhed  and 
 made  fteady  with  grace,and  folid  materials  with. 
 in3asa{hipwith  ballaft,  is  the  lefletofledwith 
 lower  affections,  as  Saul  cared  not  for  his  Affes 
 when  he  heard  of  a  KiDgdome. 
 
 -GratdpoJlmutMJ  art  fid 
 
 7i 
 
 lumifedquo* 
 mod9  Cape- 
 rnnt*Stn.dt 
 Tran*cap.2% 
 Plut.Sympof. 
 
 Continent  homines  veterisfaftidid  querent. 
 
 Z  2  When 
 
 Tacit. 
 
 Phil  a*  H,T2# 
 
 Natnq-t  Ubdnt 
 
 curv*  ]u{U 
 
 fine  ponder e 
 
 navet^ 
 
 Perq,  mare  i»- 
 
 (lab les  nimil 
 
 levitate  ft- 
 
 runtttr. 
 
 Ov.Met.Hb.z. 
 
 luven.Sat  14. 
 
 PlM>7.c.$6. 
 
 foil  6$> 
 
171 
 
 A  Treatife  of  the  'Fafions 
 
 \ 
 
 *  PluUeSo- 
 Urt*An\m*l* 
 
 Sapiens  efl  d'u 
 vitiarum  na- 
 turaiium  qu£- 
 Jitoracerrimui 
 SenEpifi.it? 
 
 Ari^Elhic. 
 
 Ft  V.30A 
 Thcopbylaft, 
 
 When  men  had  once  difcovefd  better  corne. 
 They  loath'd  their  maft  &  oaken  bread  did  fcorn 
 
 And  this  kinde  of  contentment  doth  not  ftu- 
 pifieloofeDefires,but  change  them,as  the  Cats 
 Vnum  magnum  was  more  worth  to  her  than  all  the 
 variety  offhifts  which  the  Foxedid  boaft  ofjand 
 one  Sunne  doth  more  comfort  us  in  the  day  than 
 many  thoufand  ftarres  in  the  night. 
 
 Againe3  Defires  are  either  of  thing*  excellent  ^ 
 as  thevertuousand  fpirituall  defires  of  the  foule 
 whereby  men  move  towards  God  5  and  thefe  doe 
 neither  load  the  heart,  nor  cloy  it,  but  much  ra- 
 ther open  and  enlarge  it  for  more.  No  man  was 
 fo  well  acquainted  with  God  as'  cJWefes,  who  yet 
 was  the  more  importunate  to'know  him  better ,  7 
 befeechthee  fbew  me  thy  glory^  nor  any  man  more 
 acquainted  with  Chrift  than  Saint  ?4«/,who  y.et 
 defired  t$  be  dijfelvedandto  be  with  Chriftneerer 
 
 Other  Defires  arc  of  middle  things  TO>T«^as 
 the  Philofopher  calls  them  j  fuch  as  Wealth, 
 Profit,  Vi&ory,  Honour,  which  are  not  good  in 
 themfelves,butas  they  are  managed.  And  thefe 
 Defires  though  not  extinguifhed,  yet  are  very 
 much  affwaged,  and  moderated  by  the  weight 
 and  wifedomejOf  folid  contentment.  He  was  the 
 wifeft  man  then  alive,  and  who  knew  all  the 
 quinteffence,and  what  ever  was  defireable  in  the 
 Creature,  who  faid  Da  mihtptnem  Statutimei, 
 Give  me  the  Bread  of  my  {^Allowance  •  **»  »  -nr^i^- 
 xAWM/u<?r«w«  fo  much  as  the  quality  of  ray  place 
 
 and 
 
and  Faculties  oftheSoule. 
 
 and  ftaterequireth,  which  is  thatwhich  our  Sa- 
 viour limiteth  our defires  unto^m/M™  &anu*ae*f 
 our  portion  and  dimenfum  5  i***«e*&>  in  Saint 
 lames ,  daylj  fo$di  and  waspleafed  toanfwcrthat 
 wife  King  in  that  his  requeft,  and  to  give  us  a  re- 
 cord and  Catalogue  of  his  daily  bread. 
 
 AnotbercaufeofZ)<?ym?may  bee  Admiration-^ 
 A  ftrange  thing  though  mon  thousand  deformed 
 calleth  the  eyes  of  every  man  unto  it.  Rarity  is  a 
 marveilous  Ltnocinium^  and  inticer  of  Defire ,  <e. 
 fiiva  mvesi  hyberv*  rofe  as  the  Panegyrift  fpake, 
 Snow  in  the  Summer  and  Rofes  in  Winter ;  the 
 Birds  of  this  Countrey,  and  the  Roots  of  ano 
 ther  •  dainties  hardly  procured  without  the  (hip- 
 wracks  of  mensto  feed  the  gluttony  rather  of  theA 
 eye  than  of  the  belly  ;  thefe  are  the  delights  o 
 the  curiofities  <5f  men.  The  fame  fruits  when 
 they  are  woife  but  rarer,  have  a  farre  greater  va- 
 lue fet  upon  them ,  then  whea  expos'd  by  their 
 common's  unto  every  mans  purchafe.  And  it  was 
 a  wife  complaint  of  old  Cato  5  That  it  went  ill 
 with  the  City  when  a  Fi{h  was  fold  for  more 
 then  an  Oxe.  We  fee  Defires  doe  not  put  forth 
 themfelves  more  freely  in  any  then  in  children,  1 
 thinke  thechiefe  Reafonof  it  is  the  fame  which 
 the  Philofopher  giveth  of  their  memories ,  be- 
 caufe  every  thing  to  them  is  new  and  ftrange,  for 
 ftiange  things  as  they  make  ftronger  impreffions 
 upon  the  Retentive  So  they  doe  upon  the  K^dppeti. 
 five  faculties.  And  therefore  we  find  Herodwho 
 cared  nothing  at  all  tor  the  Do&rine  of  Chrift3 
 becaufe  it  was  blyand  divine,  had  yet  a  great 
 Z  3  Defire 
 
 m 
 
 S&idas, 
 Lut^e  1  x.4*. 
 1  imei  a.  1  j. 
 lib  13.11. 
 
 fide  wafer, 
 d?  men  fur  is, 
 
 &Avgclxani* 
 
 Ktumdeptne 
 
 qttotid.  ad 
 
 caicem  Infiiu 
 
 Syria.Stuclt. 
 
 COnvivaU 
 
 lib.i.cap.n. 
 
 TluUJptph, 
 
 gftet./tf.z* 
 
 L«t**3*. 
 
174 
 
 Ariflippui 
 Acbinat  JMt/f- 
 t^avh  Sotrate 
 invipiYHt  Pint 
 dtCutiofit. 
 l.Reg.io, 
 
 Italiam^iei- 
 Ham  pet  ij t 
 Pbilofopbi* 
 cauja0 
 Kd.Tbeod. 
 
 Dt  fidr. 
 Zrph.1.9. 
 Grtcia  \fw^. 
 
 Orat  depute 
 
 p'fler.. 
 
 G*cia,Gr<e. 
 cia, 
 
 tkytidides 
 
 VtdeCa:'. 
 
 RbodJ.\otc%il. 
 
 A  Treatife  of  the  'Pafiions 
 
 PluU  In  Solon, 
 &de  Cur  it  fit, 
 &  M.ucod. 
 qutres  txpor- 
 ■t*ri  nondc* 
 bunt. 
 
 4ri(lid.To*$. 
 
 cAliiu  Spart. 
 ai  Ptfcen.7^'g, 
 
 Defircto  have  feene  his  miracles,  becaufe  tbey 
 were  wondcrfull.  And  Men  have  travelled  farre 
 to  fee  thofeperfons  and  things,  the  fame  whereof 
 they  have  before  admired,  ftrange  Learning, 
 ftrange  Birds  and  Beads,  ftrange  Floures  and 
 Roots,ftrange  Faftuons  •  yea,ftrauge  Sinnes  too 
 (which  is  the  curiofitie  and  corruption  of  Na- 
 ture)are  marvellous  attra&ivqand  beget  emulati- 
 on  amongft  Men.  Nero  gave  rewards  to  the  inven- 
 tors of  ftrange  Lufts.  Even  .sWaww  Ships,befidcs 
 fubftantiall  Treafure,  did  bring  home  Apes  and 
 Peacockes.  Athens  which  was  theeye,tbefloure, 
 and  Epitome  of  Greece  (to  (hew  that  this  cu- 
 riofity  is  the  difeafe  as  well  of  Wits,  as  of 
 Ghildehood)  fpent  all  their  time  and  ftudy 
 in  inquiring  after  new  things.  And  for  thiscaufe 
 it  is  (as  I  conceive)  That  wif^Men  have  made 
 Lawes  to  interdift  the  tranfporting  of  their  coun- 
 trey  fruits  into  other  places,  left  the  fight  of 
 them  fhould  kindle  in  ftrangers  a  Defire  to  bee 
 Mafters  of  the  Countriei  where  they  grew  3  as 
 we  fee  the  Grapes  and  Figgesof  Canaan  were 
 ufedas  Incentives  unto  the  expedition  of  Ifracl: 
 and  hence  Plutarch  telleth  us  that  the  Word  Sy- 
 cophant is  derived  to  note  originally  fuch  as 
 dete&cd  thofe  who  furreptitioufly  tranfported 
 Figgcs  into  other  Countries.  As  on  the  other 
 fide  wee  read  that  the  Athenians  fet  up  a  Pillar, 
 wherein  they  publifhed  him  to  bec  an  Enemy 
 of  the  City,  who  fhould  bring  Gold  out  of 
 Media,  as  an  Inftrument  to  corrupt  them. 
 And  the  Romane  Governour  commanded  his 
 
 fouldiers 
 
and  Faculties  of  the  Soule. 
 
 175 
 
 Zpifa* 
 
 fouldiers  that  they  fhould  not  carry  any  Gold 
 or  Silver  into  -the  Field  with  them,  left  there- 
 by  they  fhould  bee  looked  on  by  the  Advcr. 
 fary,  as  the  Perfians  by  Alexander,  rather  as  a  prey 
 than  a  foe, 
 
 A  third  caufe  which  I  fhall  touch  on  of  ex- 
 citing Defires,  is  height  and  greatnefe  of  minde, 
 which  cannot  well  fee  bounds  of  rncafure  unto  it 
 fclfe^as  Seneca  faid  in  another  fcnCe^Magnitudo  non 
 habet  certum  modum. Great  minds  have  great  ends, 
 and  thofe  can  never  be  advanced  but  with  vaft  and 
 various  Defires.  A  great  Ship  will  not  be  carried 
 withtbe  Sayle  of  a  Lyter.  Nor  can  an  Eagle  fly 
 with  the  wings  of  a  Sparrow.  ^Alexander  was 
 not  fo  great  in  Itis  Vi dories  as  in  his  Defires, 
 whom  one  World  could  not  fatisfie:flor  Pom- 
 pey  in  his  Triumphs,  as  in  his  Ambition,  to 
 whom  it  was  not  enough  to  be  Great,  except 
 he  might  be  the  Greateft. 
 
 Another  caufe  of  Defires  may  beCuriofitie, 
 which  is  nothing  elfe  but  a  defire  of  prying 
 into,  and  liftning  after  the  bufineffes  of  other  jPm/17*24 
 Men,  which  is 'called  by  Solomon ,  Ambuhtio 
 Anim<t :  The  waiting  up  and  downe  of  the 
 Soule,  as  he  elfewbere  telleth  us,  th&t  the  Eyes 
 of  a  Foole  are  in  the  Ends  of  the  Earth  :  Such  a 
 Man  being   like    the  witches  which  Plutarch 
 fpeaks  of,  that  were  Eyes  when  they  went  a- 
 broad,  but  put  them  in  a  box  when  they  came 
 home  j  Or  like  the  Falckoncrs  Hawkes  that  are 
 hooded  in  the  Houfe,  and   never  fuffered  to 
 ufc  their  Eyes  but  to  the  hurt  of  other  Birds : 
 
 like 
 
 v£ft«at  in f^ 
 iix  anguflo  U 
 mlttmundh 
 Vt  Gyara  in- 
 ctufm  fcopu* 
 
 lttv.S*tju  10. 
 <S>»,  dt  B'.mfic. 
 
 Ecelef.6  9. 
 
 Pliitjecur. 
 
 Mtefe  quVq't 
 modofemper 
 fugit.Sucrit, 
 epudStiLdf 
 trauqll%M* 
 
ij6   \        <iA  Treatife  of  the  Ttfiions 
 
 Nunhoram  u- 
 cumeflefotet,) 
 nonoti&nStt 
 
 Hsrat, 
 
 i.ftfg.6.4. 
 
 like  a  man  in  a  Dungeon,  that  fees  nothing 
 where  hee  is  ;  but  can  fee  a  great  deale  of 
 light  abroad  at  a  tittle  paflage.  So  thefekind 
 of  Men  have  vaftdefires  of  forreine  Knowledge., 
 but  wonderfully  fhun  the  acquaintance  of  them 
 felves.  As  they  fay  of  a  Swine,  that  hee  looks 
 every  way  but  upward  :  Co  we  may  of  Pragma 
 tifts,  that  their  eyes  looke  alvvaies  favc  onely 
 inward.  Whereas  the  Minds  of  prudent  Men 
 are  like  the  Windowes  of  Solomons  Temple , 
 broader  inward  than  outward.    As  the  Pillar 
 that  went  before  Ifrael  in  the  Sea,  whofe  light 
 fide  was  towards  Ifrael,  but  the  darke -toward* 
 Pharaoh :  Or  as  thc-Sunne  in  an  Eclipfe,  whofe 
 light  is  perfed  inwards,  though  towards  us  it 
 bee  darkened.  A  wife  Mans  eyes  are  in  his  head, 
 whereas  a  Foole  bath  ?«•>  \m  «-?;/»««> as  it  is  in  the  Pro- 
 vcrbs^  his  minde  in  his  heeles  only  to  wander  and 
 gad  abroad.  • 
 
and  Faculties  of  the  Soule.        i  177 
 
 CHAR  XVIL 
 
 Of  other  caufes  of  Defre,  Infirmity*  Teme- 
 rity ,  Mutability  of  Minde  i  Knowledge* 
 Repentance,  Hope.  Of  the  effefts  of  it 
 in  General! ,  Labour*  Languor.  In  (pe~ 
 ciati,  of  ^ationaU  D  efresSwntyy  Grief e* 
 Wearinefe,  Indignation  againfl  that  which 
 withftands  it.OfVitiom  Dejires Reception  ^ 
 Ingratitude^  Un<vy)  GreedineJfefBafeneffe 
 of  Refolution. 
 
 ther  caufes  of  Defires  are  In- 
 firmity ^  Raflmejfe^  and  Muta^ 
 biltty  of  Mind.  Which  three 
 I  put  in  one,  as  having  a  neer 
 Relation  and  dependance 
 within  themfelves.  For  com- 
 monly  impotent  Appetions 
 as  thofe  of  Children,  offick, 
 of  incontinent  Perfons,  are  both  Temerarious  in 
 precipitating  the  Minde,  and  anticipating  the 
 Dilates  of  Reafon  which  fhould  regulate  or  re- 
 ftraine  them :  as  alfo  mutable  and  wandring  like 
 the  Bee  from  one  Floure  unto  another  •  Infirmity 
 notfufferingamantohold  faft  his  Decrees,  and 
 Temerity  not  fuffering  him  to  refolve  on  any  5  and 
 laftly,  iMutahiliut  making  him  weary  of  thofe 
 things  which  weakneffe  and  rafhneflehadunad- 
 Aa  vifedly 
 
 tt&i'vtitt  it  ffyyS 
 
 (tv\i>hem(jfyjot  tat 
 ifxfAtnar  hit  i@tt' 
 
 to  f*ts@*\6V<ra£r$} 
 
178 
 
 Mix- mum  m 
 die  umefl  «»<t 
 lamtiftisfl*, 
 ftaatio.Sen. 
 Ep.llQ  v:d.fp, 
 ic&  litTranq. 
 cap. 2. 
 
 Ariltid.XQm^ 
 
 Vidsiirt'VU's 
 tvcKdtTi&n 
 
 J  Treatife  of  the'Pafiwns 
 
 LttcretMb.3* 
 U£ioriCfucioY> 
 agi'er ,  /?/«»» 
 ldr3vtr/erin 
 
 amoru  relay 
 miferexani- 
 
 4trrpi&y,'ik 
 
 itmaniv.i  h&* 
 btoAbifaWyibi 
 non  pfm^kbi 
 Malum ibi  cfi 
 \Animn6.ini 
 mih'i  ingtnin 
 funt4qiioA  /*» 
 bctntalttbet 
 Um  idcont* 
 
 vifely  tranfported  him  unto.  Omnium Imperitorum 
 animus  it?  fabrics  eft  :  Wcake  mindshavcever  wa- 
 veringand  unfixed  rcToHuions.  Like  fickle  and 
 naufeating  ftoraacks,which  long  for  many  things 
 andcaneat  none.Like  ficke  bodies^v*  mutationi 
 bus  at  remedtjs  aiuvtttK  as  Sencc*  fpcake**  which 
 coflfe  from  fide  to  fide,  andthinkc  by  .changing  of 
 their  place  they  can  leave  their  paine  behind 
 them,  tike  Achilles  in  the  Poet: 
 
 t" kites  eT/Acn  Ji  <ayji)»;  tcTi  f  of9»/ajuVa/- 
 
 T^ow  he  leans  on  hi*fidej\oxv  fupinetyes^ 
 Then  grov'leth  on  his  face>and  flrait  doth  rife. 
 
 This  Sickneflc  and  Inconftancy  of  Defires  is 
 thus  elegantly  defcribed  by  the  old  Poet  Lu 
 
 cretin* : 
 
 * 
 
 — Vt  nunc pier umq  ^  videmus^ 
 
 Gktidfibi  quifq^  velit  nefcire  &  qustrere  femper. 
 Commutare  locum ,  quafi  onm  deponcrepojsit. 
 Exit  ftp  e  for 'as  magnk  ex  adibus  ilk , 
 Ejfedomi  quamperttfum  eft  fubitoq^  revert  it. 
 Currit  agens  mannos  advfllampr/ecipitanter 
 Auxilium  testis  quafi  ferre  ardenttbus'inftet. 
 Oft  it  at  extemplo  tetigit  cum  limtna  VilUy 
 Aut.abit  in  f omnum  gravis, at  q^  oblivia  qnarit : 
 Aut  ett am  proper am  Vrbem petit \atq*y  rcvifit. 
 Hoc  fe quifq^modo  fugit.  At^ quod  fcilicet ut  fty 
 Effugere  baud  pet  is  eftjngratis  bxretej?  anget. 
 
 We, 
 
and  Faculties  of  the  Souk. 
 
 179 
 
 We  fee  how  troubled  Mortals  ftill  enquire, 
 Yet  nee're  can  find  what  'tis  which  they  defire. 
 One  changeth  placets  if  be  could  unload 
 And  leave  his  weights  behind  him.  Runs  abroad, 
 Weary  of  a  great  Palace;  (trait  turnes  back, 
 And  hath  not  found  the  thing  which  he  did  lack. 
 Wearied  both  here  &  there,  he  mounts  his  deed. 
 And  runs  to  th*  neighbor  town  with  fwifter  fpeed 
 Than  if  he  went  to  quench  a  fire.  Being  fer, 
 He  gapes  and  fleeps?and  ftudietto  forget 
 Why  he  came  thither,baply  turne  his  raine3 
 And  to  the  City  poafteth  backe  againe. 
 Thus  guilty  Man  doth  ftudy  how  to  fhun'ne, 
 And  fcape  himfelfe,but  nee're  can  get  it  done, 
 He  bears  the  thing  he  flyes.  What  ht  would  leave 
 Vnwelcomefelfeuntoitfelfedothclcave3 
 And  cleaving  doth  torment. — -~- 
 
 The  morefimple,  One,  andperfeft  Nature  is 
 (as  the  Philofopher  divinely  noteth)  the  more  it 
 delightethinoneand  the  fame  uniforme  opera  ^ 
 tion.  Mutability  is  not  pleafant  in  it  felfe  ^  bin 
 the  delight  of  it  arifeth  out  of  the  fravitie  and 
 defect  of  Nature. 
 
 I  might  here  infifl  on  other  more  obvious  cau 
 fesjof  defire:  As,      • 
 
 r.  Knowledge  and  experience  of  the  goodneflc 
 of  that  which  wee  defire  :  as  the  Apoftle  alfo 
 telleth  us ,  That  Experience  worketh  Hope  :  And 
 we  ufe  to  fay,  Ignoti  nulla  Cupido .  A  man  cannot 
 defire  that  of  which  he  hath  no  Apprehenfion, 
 Knowledge  is  Appetites  Tafter. 
 
 A  a  1  2  Sorrow 
 
 Nihil  t  am  oc- 
 cupatumiam 
 multiforme  tot 
 act  am  vatih 
 molibui  conzi- 
 (urn  ac  tecevti- 
 tumtqa  \m  ma- 
 id mem.Jguiji* 
 tiUib,n,c9i. 
 7{p7i  boy  am  te- 
 cum effc  poter, 
 non  §tia  reft; 
 Pdwe  nq»e 
 ipfumyita* 
 /ttgiti'vut  & 
 erro.Horaf. 
 Vid,  Plutarch. 
 At  Tranquility 
 
 tt  h  <pu<ne  attM 
 
 XlHi&fl  H«»T9 
 
 'icctf  eWo'fl  Qios 
 u.tH  (MaS  yjn 
 
 aV^W  ^<sipf* 
 
 Arifi. Ethic* 
 tibj.c.ttUt 
 
i8o 
 
 Turn  df*iqtte 
 
 cfftnesnpflra 
 
 ifH-JLigimus 
 
 bona, 
 
 Q^um  ([»*  in 
 
 hmtui  <a  a- 
 mifm*ut>Uut. 
 
 sfor.7tii. 
 
 Aullipp.  cpud 
 LamMb.*. 
 
 - 1 
 
 A  Xreatife  ofthe^Pafions 
 
 2  Sorrow  and  Repentance  for  the  Evils  wee 
 feele,  the  contrary  whereunto  we  are  the  more 
 induced  to  defire.  Wc  never  defire  Health  fo 
 eagerly  as  when  Sicknefle  teacheth  us  to  value 
 it  :  For  as  in  Colours,  fo  in  A&iorft  or  Af- 
 fections, contraries  doe  fct  forth  and  fbarpen 
 one  another.  And  as  Labour  Nat ur all  makes  a 
 Manearneftly  defire  the  Shadow,  as  lob  fpeaks: 
 fo  Sorrow  which  is  Labour  MentaU>  doth  make 
 a  Man  carneftly  ^hirft  after  that  which  can  re- 
 move the  thing  which  begets  that  forrow.  The 
 Apoftletelleth  us,  That  Defire  and  Zeale  are  the 
 fruits  ofgoMy  Sorrow. .  David  never  panted  foear- 
 ncftly  after  Gods  favour  and  prefence,  as  when 
 he  felt  what-  a  Griefc  it  was  to  be  without  it : 
 For  in  this  cafe  there  is  an  Apprehenfion  of  a 
 double  goodnefle  in  the  thing  we  defire,  both 
 as  perfe&ive  unto  Nature  Indigent,  andasme- 
 dicinall  unto  Nature  wronged. 
 
 Laftly  Hope  of  fpeedwg  in  our  De fires :  For  the 
 fhonger  any  mans  perfwafions  are,  the  more 
 cheerful!  and  vigorous  will  bee  his  endeavours 
 to  fucceed.  But  I  (hall  content  my  fclfe  with 
 the  intimation  of  tlxfe  things.  And  in  the  next, 
 very  briefly  to  runne  over  fome  Ejfa7/and  Con 
 fequents  of  this  AfFe&ion:  Which  are, 
 
 i  In  regard  of  De  fires  at  large,  Labour  and 
 Paines  i  For  tjiey  are  onely  Velleities  and  not 
 Volitions  :  halfe  and  broken  wifhes,  not  whole 
 defires,  which  are  not  induflrious  ;  but  wafte 
 away  in  fluggifh  and  empty  fpeculations.  a  The 
 Fifherman  that  will  take  the  Fifli,  muft  be  con- 
 rented  \ 
 
and  Faculties  of  the  Souk, 
 
 181 
 
 tinted  to  be  dafhed  with  the  Water,  b  And  he 
 that  will  expeft  to  have  his  defires  anfwered  , 
 mud  put  as  well  his  hands  as  his  prayers  unto 
 them : 
 
 A'fyU  yttf  C/tit  $A(  %%>*  «»*  rl/&  \ 
 
 Who  takes  Cod  in  his  tnouthjntt  takes  no  paine9 
 By  devout  jleath  fall  never  gather  gaine. 
 
 It  was  the  juft  reproofe  of  him  in  the  Poet 
 who  was  upbraided  with  Gommifigtothefeafts, 
 but  withdrew  himfelfe  from  the  labour  of  other 
 Men.  Nature  hath  often  made  the  roots  of  thofe 
 Plants  bitter,  whofe  fruits  are  fweet ,  to  teach 
 us  that  Delight  is  the  fruit  of  Labcur.  And 
 therefore  the  Philofophcr  telleth  us,  that  Dt- 
 pre  is  ufually  accompanied  with  Sorrow; 
 
 Againe,  Defires  doe  commonly  worke  a  Lan- 
 guor and  fainting  towards  the  thing  defired,  if 
 they  be  either  ftrong  or  bafty  :  For  |  Hope  de- 
 ferred maketh  the  heart  ficke.  As  K^dhabs  eager 
 defire  of  Naboths  Vineyard ,  cart  him  upon  his 
 bed.  AndDdw/expreffeth  his  longings  towards 
 Gods  Law,  by  the  breaking  and  fainting  of  his 
 Soule.  Cum  expeftatio  longior  eft  confenefcit Animus , 
 ejr  debtlrtatur  mens.  :  Delaied  expectation  weak- 
 neth  and  withercth  the  mindes  of  Men.  And 
 therefore  the  Apoftle  expreflcth  ftrength  of  De- 
 fire by  groaning,  which  is  the  Language  of  Sick- 
 nefle. 
 
 A  a  3 2   In 
 
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 Eutip,R,e,321 
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 lib.z  cip.\Q. 
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 Ab  obicc  f£- 
 
 vioriblt. 
 
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 poCJ.A. 
 
 d.Gell.lyc.6. 
 
 TiTtfhApblo:* 
 cap%ult* 
 
 sATreatife  of  the  Tafions 
 
 2  In  regard  of  Reafonable  and  Spirituall  De- 
 fires.  The  effe&s  of  thi$  affc^ionare  : 
 
 1  Large  .heart  edneffc  and  Liberality.  That  which 
 a  man  earneftly  dciireth  he  will  give  much  for, 
 and  bcftow  much  upon.  As  when  Chrift  became 
 the  defire  of  all  Nations,. they  did  dedicate  all 
 their  defirable  things  unto  him,  as  thc«*tyu«n*> 
 and  trophies  of  his  mercifull  triumph  over  them. 
 One  man  adornes  the  Gofpell  with  his  power, 
 another  with  his  wit,  another  with  his  wealth, 
 another  with  bis  wifedome. 
 
 Thofe  Abilities  of  Nature,  Art,  or  Induftry. 
 which  were  before  the  armour  of  finne,  are  then 
 become  the  fpoyles  of  Chrift.  Antonim  out  of 
 the  ftrength  of  his  defires  towards  Cleopatra  \ 
 beftowed  many  countries  upon  her. 
 
 2  Griefc  for  any  loffe  or  hazard  of  the  thing 
 defired.  As  the  Sea-mans  needle  which  is  jog 
 ged  and  troubled ,  never  leaves  moving  till  it 
 findc  the  North  point  againe.  Flagranti  a  fum 
 aniwerum  defideria  cum  filatia  perd/dcrunt ,  as  the 
 Orator  fpake.  Defires  burne  liorceft  when  they 
 are  in  danger  of  difappointment. 
 
 3  We>xn;?ejfe  and  Indignation  sgainft  any  thing 
 which  (landech  between  Defire  and  the  fruici 
 on  of  that  which  is  defired.  f'eheme>  tier  per  me. 
 tns  &  pmcula  exibit:  That  which  refifteth  ir.crea- 
 feth  it.  As  a  River  goes  vntb  more  flrength 
 >;  here  it  is  hincred  and  withftood.  The  Church 
 did  venture  blowes  when  fhe  fought  her  Love, 
 and  like  the  Pa'me  Trcerofe  up  above  fcerpref 
 fures :  flares  efficimur  quotics  mttimur  a  vobis ,  as 
 
 Terti 
 
anct  Faculties  oftheSoule. 
 
 Tettullhn  fpeakes  to  the  Heathen.  The  more 
 you  mow  iis  do wne,  the  thicker  wee  grow  .  the 
 rnorewefutfer  for  him,  the  more  we  love  and  de- 
 fire  him.  Saint  iWcareth  not  for  a  'difTohuion, 
 that  he  may  goe  to  Chrift,as  a  Hone  is  contented 
 co  be  broken  in  pieces,  that  it.  may  move  to  its 
 place. 
 
 Thirdly,  For  Corrupt  and  vtiiom  Dejires .  their 
 Ejfefts  are  firft,  Deieptis^and  haling  of  Reafon  as 
 it  were  captive  from  determining, advifing.or  du- 
 ly weighing  the  pravity  and  obliquity  of  them. 
 Sothatthethingswhichaman  knowes  in  thefi^ 
 andatlarge,in  hjpnhefi^  and  as  to  his  owne  parti 
 cularintereft  or  inconvenience  he  doth  not  at  all 
 attend.  He  can  fay  thcm,he  cannot  apply  them. 
 Ashewhoa&ethapart  on  a  Stage,  knowes  the 
 things  which  he  fpeaks,bu  t  is  not  a  whit  affe&ed 
 with  them.  And  the  Philofophergiveth  the  rea- 
 fon of  it5the  very  fame  with  S.  lames,  <A7^V^4^>, 
 That  Reafon  which  overcomes  Luft  mud  bee 
 S^V^'fvTlcafori  ingrafted ;  ortoyfethe  phrafe 
 of  another  Apoftle,  w>^*M''">immixcd  and  con- 
 tempered  with  the  foule,  and  not  ondy  extrlnfi- 
 cally  irradiating  it,  And  thefe  kindeof  men  are 
 elegantly  called  byluiius  ?alhx^  i^\^\oh  men  wil- 
 lingly flavifh,  and  *^^<  fubdued  and  brought 
 under  by  their  owne  affe&ions.  As  Plutarch  faith 
 of  y#£//f/j0*,thathewa5  ruled  by  Ly fancier  hh  fer- 
 vantvhe  having  only  the  name,  but  the  other  the 
 execution  of  his  power.  This  °flavcry  of  mens 
 minds  under  the  tyranny  of  luitfulldefires  is  thus 
 
 defcribed  by  the  Satyrift. 
 
 CMane 
 
 183 
 
 Hm  1.14. 
 
 %Y.<7UT\yiOC  TV  A'- 
 
 dixTTU^eC 
 
 E  ly<U.7»c<  2, 
 
 lb  cap.J ut< 
 H0/.4.II. 
 
 rtd*Piaut,A- 
 JinaY.Aft  1. 
 
 deScneftut. 
 ■Um.uiu- 
 
 (3j>.7. 
 
 Vlatavcbdn 
 
184 
 
 Ptrfius  Sat.S. 
 V  id.  Art  tan. 
 
 Seikie'Bentf, 
 lib.$x*p.}  & 
 
 /.2.C17. 
 
 1         ^_^_^^.    ..    ,.. — .. 1 — , , . 
 
 A  Treati/e  of  the  Tafiions 
 
 ManeftgerftmU  ?  furgejinquit  Avmtiajjx 
 Snrge :  negas  }  Inftatjkrge  injuit>  non  queofurge. 
 Ecqtttd agAmrogita*  f  Enftperdama6hebopnt$> 
 CaJl*rcHmftu]>at>bebenHmfh$uJubricaCofi% 
 
 What  fluggard  fnorc  fo  long  f  faies  luft,  up  rife, 
 Awake,gecout.D$rft  thou  (ay  nay  f  itcries 
 The  fame  againe,upj  rife  5 1  cannot.  No  ? 
 Rife  though  you  cannot,when  He  have  it  fo. 
 What  muft  1  doe  i  what  doe  ?  up, wipe  your  eics 
 See,heres  a  goodly  Ship  of  merchandise; 
 Shell  fifh,Caftoreum,FIax,bIack  Indian  woods, 
 Frankinfence,  Wines  of  Coos  and  other  goods. 
 
 Thus  fordidly  doe  vaine  men  fell  themfelves, 
 and  as  it  were  render  up  their  Reafon  into  the 
 hands  of  vitious  and  greedy  Affc&jons,  giving 
 leave  to  their  foules  to  ftifFer  aftiip  wrack  in  that 
 veffell  which  bringeth  goods  into  rheir  Cellars, 
 and  traffiquing  their  own  judgment  in  exchange 
 for  a  (hip  of  wares. 
 
 Secondly ,  Thefe  kinde  otDefires  make  men 
 ungrateful and  forget full  of  any  kindneflc  which 
 hath  already  been  done  them.  Memori*  minimum 
 tribuit^quifqukj^eiflurimum.  As  in  buckets  at  a 
 well,  the  longer  the  line  of  the  one  is  which 
 moves  downward ,  the  fhortcr  is  the  line  of  the 
 other  which  rifeth  upward  •  fo  the  larger  our  De- 
 fires  are  towards  the  future,  the  narrower  our  me- 
 mories are  of  things  pad.  And  ufually  mens  va- 
 luations of  things  are  more  in  the  performance, 
 
 then 
 
and  Faculties  of  the  Sonle. 
 
 then  when  they  are  performed.  And  the  rea 
 fon,i$  becaufeas  nature  hath  fet  our  eies  forward, 
 and  not  b^hinde  us :  fo  the  appetites  of  men,  for 
 which  tbeeyesate  the  principal!  fa&ors,  looke 
 naturally  before  thcm,nor  to  what  they  Have^but 
 to  what  they  Hope.  The  eye  whereby  we  looke 
 backeward  into  our  lives  is  the  eye  of  Repentance, 
 we  thereeither  fee  our  felves  bad,  or  little.  And 
 a  man  is  an  unwelcome  objeft  unto  himfelfe  in 
 both  thefe  Relations.  Btu  the  eye  whereby  we 
 looke  forward,  is  an  eye  of  Hope ,  and  Define,  and 
 by  that  we  are  reprefented  to  our  felves  better 
 and  greater  then  we  are  already.  Iron  moves 
 notupwaid  except  the  Loadftone  be  very  neere 
 it  j  But  it  mooveth  downward,  though  the  Cen- 
 ter be  never  fo  remote.  So*  much  ftronger  are 
 the  motions  of  Defire,  thenthofe  of  acknow- 
 ledgement and  retribution. 
 
 Befidcs  the  apprehenfions  of  Goodnejfe  in  a 
 thing  are  much  other  in  the  Deftrc  then  in  the 
 Review :  as  ufually  the  Sunne  and  the  Moone 
 looke  bigger  at  their  rifing,  then  when  they  are 
 come  over  our  heads.  Defirelookes  on  nothing 
 in  them  but  that  which  pleafeth,  Review  findes 
 that  in  them  which  difpleafeth.  When  wedefire 
 Winewethinkeonelyonthe  fweetnefle,  when 
 we  review  it,we  remember  the  hcadacb.  Befides 
 what  wedefire  is  apprehended  as  the  matte  of 
 our  life,  what  is  part,  men  apprehend  as  in  the 
 hand  of  death,  guickquid  retro  eft  mors  tenet.  A* 
 in  our  life  s  fo  in  our  delights ,  fo  much  of  them 
 is  dead  as  is  over  and  gone.     We  love  our  food 
 
 B  b  when 
 
 185 
 
 Na  m  fer* 
 maxumapars 
 movent  banc 
 homines 
 babentyquod 
 fibi  volant  % 
 Dum  id  impe- 
 ttant  Bani 
 funtJUidubi 
 jam  pews  fefe 
 habea*t%ex  bo- 
 nis pefumis 
 &  {raudulen~ 
 tifimi  ?Uut, 
 Captw.nihil 
 a que efigra- 
 tumadeptu& 
 conckpifctnii- 
 bus  TlinMb,*. 
 Ep.lL 
 
 SentcdiBtt- 
 
 vit.vit*& 
 
i86 
 
 A  Treatife  oftbeTapons 
 
 Tttiul.ApoL 
 capAo. 
 
 Plutarch.  A- 
 jpiptb.Cltm. 
 
 when  it  ismeatc,  we  loathe  it  when  it  is  excre- 
 ment. When  it  goes  into  us  we  defirc  it,  when 
 it  pafleth  through  us  we  defpifeir.  And-tbe  fe- 
 cret  worke  of  conco&ion,  (  which  is  as  it  were 
 the  Review  of  our  meat)  doth  diftinguifh  that 
 in  them  which  the  firft  Appetite  tooke  in  a 
 lumpe,  and  together. 
 
 And  in  truth  in  all  fecuiar  and  fublunary  de- 
 fires  we  (hall  ever  finde  that  they  are   like  the 
 Apples  of  Sodome5  Jgji*  contact  a   cinerefctmty 
 which  have  afhes  hidden  within  their  beauty,  and 
 death  lurking  under  them.   All  the  matter  of  our 
 fecuiar  or  fenfitive  Defires  are  juft   like  the- 
 meates  we cate,  which  goe  much  more  into  ex-  | 
 crement,  then  into  nourifhment  and  fubftance.l 
 Like  the  Cyprus  tree  which  they  fay  is  very 
 faire,  but  beares  no  fruit.    Like  the  Egyptian 
 Temples  which  are  beautifull  \v\fromifpicio,  but 
 ridiculous  inpenetrali.  Andifwelooke  well  on 
 them,  we  (hall  finde,  that  as  they  are  mortall 
 themfelves,  fo  they  come  to  us  through  mortali- 
 ty. itwasaboId,buttrue  Wwof  Seneca.  Mer- 
 tihu&vivimw.    We  live  by  the  dearhs  of  other 
 things.  Our  fulieft  Tables  furnifhed  with  death, 
 nothing  but  feretrai  thc&iers  of  birds  and  beafh. 
 Our  richeft  garments  the  bowels  and  skinnes  of 
 other  creatureSjWhich  worke  our  their  ownc  lives 
 topreferveours.  Silkeis  a  grave  rothewrrme 
 that  weaves  it.bef  ire  it  is  a  garment  for  us     Our 
 Offices  and  Honours  feldome come  tors bttt  by 
 the  mortality  of  thofe  that  prepoffcfTed  Mem. 
 And  our  mortality  makes  them  the  fitter  oh |e#s 
 of  other  mens  Defires.  3      Thefe 
 
and  Faculties  of  the  Souk.  187 
 
 3  Thefe  Defires  as  they  are forget full \  fo  they 
 are  envious ,  and  looke  with  an  cvill  eye  upon 
 others  competion,  accounting  their  fuccefleour 
 owne  dammage.  If  a  man  fhould  draw  the  gene- 
 alogieofall  the  injuries  and  emulations  of  the 
 world,  we  fhould  finde  the  Roote  of  that  great 
 Tree  to  be  nothing  but  luft.  It  was  Defire  and 
 inordinate  appetite  by  which  the  devill  perfwa- 
 ded  our  firft  parents  to  picke  a  quarrell  with  their 
 Maker.  Whence  come  Warns  and  fightings ,  faith 
 Saintlames^  but  from  lufis  which  wane  in  year 
 members?  When  a  man  hath  warre  within ,  np 
 wonder  if  he  have  no  peace  without.  He  that 
 cannot  agree  with  himfelfe,  will  difagree 
 with  all  the  world  befides.  The  fea  tofleth  eve- 
 ry thing  which  comes  into  it,  notbecaufe  it  is 
 wronged3but  becaufe  it  is  unquiet.  And  a  luft- 
 full  man  will  contend  with  every  innocent  man 
 that  profpers,  notbecaufe  this  man  doth  him  in- 
 jury} but  becaufe  he  grudgcth  this  mans  profpe- 
 rity.  As  the  fea  reprefenteth  every  ftrait  thing 
 that  is  put  into  it  crooked,  fo  luft  every  harme- 
 Iefle  thing  perverfe ,  and  as  Seneca  fpeakes,  bath 
 Odium  fine  inimico ,  hatred  without  an  enemie. 
 Greedy  Defires  are  like  a  fwollen  and  envious 
 fplecne,  which  fucks  away  fubftance  from  all  the 
 reft  of  the  body. 
 
 4  Thefe  Defires  are  Hidrepticall^  and  like  a 
 ***//</« in  the  ftomacke  which  is  not  quenched, 
 but  enraged  with  that  which  feeds  it.  Vnnatu- 
 yaR Defires  being  herein  very  like  unto  n&tnrall 
 methns^tht  further  they  procced,the  ftronger  and 
 
 B  b  2  fwifter 
 
 ViA'Senec*  de 
 
 Alitnk  gemi- 
 tibm  iibemtt 
 Em$iumm* 
 conquirit. 
 AmmhniMfLt* 
 celljib.3 1. 
 Egrepum  Ex- 
 empUminvi- 
 diaetiamEC' 
 clefiaftic*  ex 
 cupiditatibus  \ 
 ott*  apud  enn% 
 dm  CMarcetli 
 nam  inter  Da* 
 mii/am,  & 
 rrclJiHttm, 
 lib. 17. 
 
 epifi.ioS* 
 
 *  CoeliutThO* 
 
 digMb,c,39< 
 
 lib.i4*caf.i. 
 
88 
 
 cbarfiUib,t. 
 Senec.de  Br  rt. 
 
 \NtbitSdiis 
 !  mariwrit, 
 Iwomoricnti- 
 but  ep. cap, 
 120. 
 
 PtinMM. 
 
 C.Z2. 
 
 QjtfTreatife  of  the  Tafivns 
 
 Tttit.  Ul^Ui . 
 
 HenfotZh*- 
 
 lid. 
 
 VlutarcbJn 
 
 Solon* 
 
 (Witter  they  are.  Like  wind  in  a  bladder  they  ne- 
 ver fill  the  heart,  but  enlarge  it.  The  Grecians 
 began  their  drinkings  in  lirtlc  Cups,  but  procee- 
 ded unto  Flagons :  and  many  times  thofe  Appe. 
 titions  which  begin  inmodelty  goe  on  untoim- 
 pudence,and  the  more  our  lives  baftens  to  leave 
 the  worklthe  more  our  luft  haftens  to  poflTefT^  it. 
 As  it  is  noted  of  the  Parthtans.^  that  the  more 
 they  drinke,  the  moie  they  third.     And ,  which 
 is  a  marvellous  illogicall  ftupidity,   the  more 
 continuall  experience  men  have  of  the  vanity  of 
 the  world,  the  more  greedy  experiments  they 
 maketofindeoutfolidityinit.  Like  your  me- 
 lancholy fearchers  after  the  Philofophes  Stone, 
 that  never  dote  fo  much  upon  their  proje&  as 
 then  when  it  hath  deluded  them,  and  never  flat- 
 ter therafelves  with  ftronger  hopes  to  be  enrich 
 ed  by  their  Art,  then  when  it  hath  brought  them 
 unto  beggary, 
 
 Laflly,from  hence  it  comes  to  paiTe  that  thefe 
 kindes of Defires  are Bafe ,  and  dije&  the  minde 
 unto  fordid  and  ignoble  Refolutions.  For  cut 
 nihil jatisymhil  turf  e.  He  that  hath  never  enough 
 will  count  nothing  bafe  whereby  he  may  get 
 more.  As  the  Hiftorian  faith  of  Otho,  that  he  did 
 Adorart  valgus,  jacere  ofcula^  ejr  cmniaferviliter  fro 
 I.mferio.  Adore  the  people,  difpence and  fcatter 
 abroad  his  curtefies,  crouch  unto  any  fervile 
 expreilions,  to  advance  his  Ambitious  defigoes. 
 Like  K^intAu*  in  the  Poets,  fall  to  the  earth,  fo 
 hee  mav  grow  the  ftronger  by  it.  As  Zcpyrui 
 and  Pi  ft  fir  at  us  who  wounded,  mangled,  de- 
 formed 
 
and  Faculties  of  the  Souk. 
 
 formed  themfelves,  that  they  might  thereby  in- 
 finuate,  and  gaine  their  ends.  As  the  Scripture 
 noteth  otAbfolom^  and  the  Hiflorian  of  Julian, 
 that  out  of  affectation  of  popularity  5  they  ftou- 
 ped  and  delighted  to  converfe  with  the  loweft 
 of  the  people.  Which  cunning  humility,  or  ra- 
 ther fordidnefTe  of  Ambition ,  Menelaus in  the 
 Tragedian  3  hath  thus  elegantly  ob/edted  in  a 
 contentious  debate  unto  Agamemnon. 
 
 of£>'  ot'  ttun'Jkftc  ZfXM  AtMcuthttt  op):  "t\tth 
 1(S  (huh  v$f  *yt  7$&vii  V  A'  £*Ak&«/  SiW, 
 "Qc  -raffe*?©* iff, iwdaviS  fli;i£s  i&ep <r§ty ytict* t 
 
 Km  fiJbuc  dr^rfnTit  «|«f  otTotj  x'h  fiii  tit  $&o/, 
 T«7;  r^mtt  frmv  erfct'«<dtcf  u  qiKotijmi  cv.  ft*V*r,8rc. 
 
 You  know  how  you  the  Rule  o're  Grecians^/1, 
 Injhew  declining  what  in  truth  you  fought : 
 How  hw^howplaufibleyou  appi eh ended 
 'the  hands  ofmeanefi  men :  Hw  then  you  bended 
 To  all  you  met :  How  your  gates  openfiei»% 
 Andfpake  large  welcome  to  the  poplar  Crew : 
 what  ftreetned  words  you  gave  even  unto  thofe  . 
 who  did  decline^  and  hate  tofeeyougloze. 
 Hot*  thui  with  Serpentine  andguilefull  Arts 
 Toufcrewd  and wound your  ft Ife  into  the  hearts 
 O'th 'vulgar :  And  thus  Bought  the  fower^nhich  now 
 Makes  you  forget  how  then  you  us'dto  hn>. 
 
 Bb  3 
 
 CHAP. 
 
 i8p 
 
 Amman.  Mar- 
 cel, lib,  2  j. 
 
 Eurip  piping. 
 
ipo 
 
 Trov.  18.10. 
 20.  a  I. 
 
 A  Treatife  of  the  ^Pafsiom 
 
 chap.  xvin. 
 
 (%ules  touching  our  Vefires.  Vefires  of  lower 
 ObjeEls  mujl  not  be  either  hafiie ,  or  un- 
 bounded •  fuch  are  unnaturally  turbid,  un- 
 fruitful unthankfull :  Vefires  of  heavenly 
 ObjeEls  fixed permanent ,  indufirious  \  Con- 
 nexion of vertues,Jluggijh  Vefires. 
 
 Nto  the  things  already  delive- 
 red touching  this  affe&ion,  I 
 fliall  here  add  two  or  three  Rules 
 pertaining  to  the  morall  ufe, 
 and  managing  of  it.  And  they 
 are  5  Firft,  concerning  Obje&s 
 of  an  /#/£r/0/*randTranfitory  nature,  that  our 
 Defires  be  neither  Hafiie  and  precipitate  ,  nor 
 Vaftc,  and  unlimited.  And  in  matters  more 
 High  and  Noble  ,  that  they  be  not  either  nave- 
 ring  and  interrupted  Defires  ^  or  Lazie  and  negli- 
 gent Defires. 
 
 .  1  Forthefirftofthefe,  wehavearuleinSflfo- 
 awtf,  concerning  Riches .,  which  will  hold  in  all 
 other  Objects  of  an  immoderate  defire :  Hethat 
 ntaketb  ha^e to  bench  ,  fha/t  not  be  without finne^  I 
 may  add.  Not  without  cares  neither:  for  we  know 
 the  nature  of  all  Earthly  things,  they  have  fbme- 
 thing  of  the  Serpent  in  them,  to  Deceive.  The 
 way  of  riches  and  profit ,  is  a  thorny  way  •  the 
 
 way 
 
/        and  Faculties  of  the  Souk. 
 
 way  of  Honour  and  Arnbition,aflippery  and  gid- 
 dy way;  the  way  of  carnall  Pleafures,a  deep  and  a 
 fowIeway,the  way  of  learning  it  fclfefthenobieft 
 ■  of  all  lublunary  things)  an  involved  and  intricate 
 way.  And  certainely  he  had  need  have  better  eyes 
 thenablinde  Paflion,  who  info  ill  ground  will 
 make  good  hafte  and  good  fpecd  together.  In 
 laiyrintho  proper  Jintes  if  [a  velocity  iwplacat.  He 
 is  the  likelieflr  man  to  get  firft  out  of  a  Maze,' 
 whorunncsfafteft.  An  over  nimble  Defireiilikt 
 the  ftomackc  of  a  ficke  man  newly  recovered, 
 more  greedy,  then  ftrong,  and  fuller  of  Appetite 
 then  Digeftion.  Whence  arife  immature  and 
 unconco&cd  coiinfels  ,  blinde  and  ungoverncd 
 Refolutions :  like  thofe  mopftrous  peopIe,which 
 Plime  fpeakes  of>  whofe  feet  goe  backeward,  and 
 behinde  their  eyes.  For  when  themindeof  man 
 is  once  pofTeflTed  with  conceit  of  Contentment  to 
 be  found  in  worldly  glories,  when  the  infinuati- 
 ons  and  fweet  inchantmentsof  Honour ,  Profit, 
 Pleafure,Power,and  Satans  Hdcemni^  hath  once 
 creptupon  t-he  affe&ion.and  lulled  reafonafleep; 
 it  is  then  fufficicnt  that  we  know  the  end ,  which 
 wedefire^  we  have  not  the  patience  to  inquire 
 after  the  right  way  unto  it :  becaufeit  is  the  fuf- 
 pition  of  our  greedy  Dejires,  that  the  true  means 
 are  commonly  the  moft  tedious,and  that  honefty 
 for  the  moft  part  goes  the  fartheft  way  about. 
 And  hence 'vithall  ir^fnally  commeth  to  paffe 
 thatthefe  bafty  and  preproperous  Appetitiohs 
 do  hinder  end?,  and  incerc.pt  Advantages  which 
 flowneflfe  with  maturitymight  have  made  ufe  of.) 
 
 As' 
 
 1^1 
 
 <htr. 
 Chile  spud 
 
1 9i    \        ATreatifeoftheTafiions 
 
 Vlntttfthjm 
 
 L&cttUo* 
 
 lliid.i.lQ. 
 
 Stntc.  dt 
 
 rranq.l.** 
 
 Arian.Epiil, 
 
 ArijhTe'it. 
 
 lib'C.cap.6* 
 
 Senec.Ep.i6, 
 
 WJebtwfic. 
 
 Ub*2.c.27. 
 
 As  the  Romane  Souldiers  by  their  greedineffe 
 on  their  prey, miffed  of  taking  Mithridates,  who 
 otherwise  could  not  have  efcapcd  them.  And 
 rhetefoie  ic  was  wife  counfell  of  Neftor  in  the 
 Poet. 
 
 hk^k*  cbU7Tfi^)'oy  ovKhGzTi  n^r^^TO*. 
 
 Lei  none goe  lingring  after  fj>oyley  And  ft  ay 
 To  load  him felfe  mth  a  too  bafty  prey . 
 But  fir  ft  let's  kill :  W'are  jure  after  fachfiglt, 
 Carcajfes  being  rifled  cannot  kite. 
 
 2  The  next  Rule  to  keepe  this  Paffion  in 
 order  with  reference  unto  inferiour  Obje&s  is, 
 that  it  be  not  an  infinite  and  unlimited  Defire. 
 Appetite  (hould  anlwere  our  power  to  procure, 
 and  ourftrengthtobeare  and  to  digeft.  Wee 
 fhould  not  gor*  ahout  to  fwallow  a  CamelLwhen 
 a  Gnat  do<  h  make  u<  ftrainc, Immoderate  Defires 
 can  neither  be  fatisfied ,  nor  concofted.  And 
 this  unboundedneffe  of  Defires  we  are  to  take 
 heed  off;  for  thefe  reafons. 
 
 i      Firft,  for  the  unnatur  aim  fife  of  it:  for  all 
 unmturall  and  unneceffary  Defires  are  infinite^ 
 asthePhilofopherhathobferved.  As  he  that;- 
 out  ofhis  way  may  wander  infinitely.   An  unli 
 mited  Defire  is  onely  there  requifite,  where  the 
 
 Objefl 
 
—    '■       "        i ■  ■  ■     ii  i       iiiiiii  »iii«iirii»i«ftiliiiiiimn 
 
 and  Faculties  of  the  Soule. 
 
 Obje<3  thereof  is  Infiaite,and  ordained  to  pcrfe& 
 Mans  Nature  •  but  not  where  it  is  onely  a  means 
 appointed  for  his  benefit  and  comfort.  Wherein 
 he  ought  therefore  then  to  enioy  his  Content- 
 ment, when  it  is  fufficient  not  to  fill  his  Minde 
 which  is  immortal!  •  and  therefore  not  able  to  bee 
 repleniflied  with  any  perilling  happineffc)  nor 
 to  outreach  the  vaflneffe  of  his  opinion,  which 
 which  being Erronious  is  likewife  Infinite  (For 
 Omnis  Errer  immenfm%  as  Seneca  ipeajes  5  but  then 
 only  when  it  affords  fuch  conveniences,as  where- 
 withal! the  feafonable  and  vertuous  imploiments 
 of  Nature  may  with  content  be  exercifed.  It  is 
 then  a  corrupt  Befire  which  proceeds  not  from 
 our  Want,  but  from  our  Vice.  As  that  is  not  a 
 natural!  thirft,  but  a  difeafeand diftemper  of  the 
 Body>which  can  never  be  fatisfied. 
 
 Now  the  miferies  of  unnaturall  Dejires  are  firft, 
 that  they  corrupt  and  expel!  thofe  which  are 
 Natural!  j  as  multitudes  of  (hangers  in  a  City 
 doe  eat  out  the  Natives  5  thus  in  luxurious  Men, 
 ftrange  Love  dothextinguifh  that  which  is  Con 
 jugall. 
 
 Secondly,  they  ever  bring  vexation  to  the 
 minde  with  them.  As  immoderate  laughter,  fo 
 immoderate  Lufts  are  never  without  paine  and 
 convulfions  of  Nature.  Morbid  defires  of  the 
 Mind  are  like  an  Itch  or  VIcer  in  the  Body , 
 which  is  with  the  fame  nayles  both  angered  and 
 delighted  ,  and  hath  no  pleafure  but  with  vex. 
 ation. 
 
 Thirdly,  they  are  ever  attended  with  Repen-* 
 Cc  tance, 
 
 191 
 
 €xtranh\  nen 
 augent  bomm, 
 fe&  condiunt, 
 ScKtc,Epifff66. 
 
 Nanquam  foe 
 mvenic  libido* 
 Cicer.Tufc. 
 
 nitum, 
 /irijl.&thie. 
 lii?,2,cap  6. 
 Petit,  /".i.  cj. 
 Exigbum  na.- 
 tuva  opinio 
 imm-nfa,rium 
 fyictapudSen. 
 
 I. 
 
 PUtarcb/tH 
 OYyUo%&de 
 
 ( win*  wind  a* 
 
 Vtut.dc Saxit, 
 tuendd. 
 
 Sen*  de 
 cap.2t 
 
 Wq. 
 
1^2, 
 
 A  Treatife  of  the  Papons 
 
 nollram  & 
 
 vuti  pint. 
 S.n.dt  0  ici  j 
 
 fap.cap^l* 
 
 4*     r 
 Sen  de  B  w[* 
 
 Quod  Minifte- 
 
 An  habcri 
 c*pt\Z.w  /#39 
 hirhtunt  »"tv 
 
 Elbii.Ll.c.li. 
 
 5- 
 
 fit  Ami. 
 
 Vliit\dcTr,\nq 
 
 TdvorUm 
 affudtyfXiurn 
 Spart ,  h  Adr- 
 
 ranee,  both becaufe  in  promifes  they  difappoinr, 
 and  in  pcrfo  marces  they  deceive  -y  and  when 
 they  make  offers  of  pleafure,  do  expire  in  pains- 
 asthofe  delicates  which  arefweet  inthemouthj 
 are  many  times  heavy  in  the  ftomacke  ;  and  after 
 they  have  pleafed  the  Palat  doe  torment  the 
 bowels.  The  Minde  furfets  on  nothing  fooner 
 than  on  unnaturall  Defires, 
 
 Fourthly,  for  this  reafon  they  arc  ever  chan- 
 ging and  making  new  experiments  3  as  weake 
 and  wanton  ftomacks  which  are  prefently  cloy'd 
 with  an  uniforme  dyer,  and  muft  have  not  onely  a 
 painefull  but  a  witty  Cooke ,  whofe  inventions 
 may  be  able  with  new  varieties  to  gratifie  and  hu- 
 mour the  nicenefTe  of  their  appetite.  As2V>n?had 
 an  officer  who  was  called  ElegantU  Arbiter  >  the 
 inventor  of  new  Lufts  for  him. 
 
 Laflly,  unlimited  Defiresareforthe  moftpart 
 Enviousand  Malignant :  For  he  who defires every 
 thing,  cannot  chufe  but  repine  to  fee  another  have 
 chat  which  himfelfe  wanreth.  And  therefore  Bio- 
 nyfmt  the  Tyrant  did  punifh  Fhtloxcmu  the  Mufi- 
 tun;  becaufe  he  could  fing,  and  Plato  the  Philofo- 
 pher,  becaufe  he  could  dirpute  better  than  him- 
 felfe. In  which  refpeft  hee  did  wifely,  who 
 was  contented  nor  to  be  efteemed  a  better  Orator 
 than  he  who  could  command  thirty  legions. 
 
 Secondly,  unbounded  Defires  AotvtoiVe  /hixiety 
 and  Perturbation  of  M  indc^and  by  that  means  dif- 
 appoint  Nature  of  that  proper  end  which  this 
 Paffion  was  ordained  unto^namelyjto  be  a  means 
 *of  obtaining  fome  further  good  j  whereas  thofe 
 
 Defires 
 
— —  •*'■'  ■  —  v.,    ,--r  ---i 
 
 and  Faculties  of  the  Soule. 
 
 Defires  which  are  in  their  executions  Turbid3  or 
 in  their  continuance  Permanent ,  are  no  more 
 likely  to  lead  unto  fome  farther  end,  than  either 
 a  raiiiy  and  darke,  or  a  winding  and  circular  way 
 is  to  bring  a  Man  at  laft  unto  his  journeyes  end- 
 whereof  the  one  is  dangerous,  the  other  vaine? 
 And  together  with  this  they  doe  diftrad  our  no- 
 ble Cares,  and  quite  avert  our  thoughts  from 
 more  high  and  holy  defires.  UMgrthahzx Many 
 things >and  UMaries  One thing  will  very  hardly  con- 
 fift  together. 
 
 .  Laftly,  there  is  one  Corruption  more  in  thefe 
 unlimited Defires ,  they  make  a  man  unthankfull  (ox 
 former  benefits  :  as  firft,  becaufe  Caducamemoria 
 futuro  imminentium.   It  is  a  ftrong  prefumption 
 chat  he  feldome  looks  backe  upon  what  is  pa  ft, 
 who  is  carneft  in  purfuing  fome  thing  to  come.  It 
 is  S./W;Profeflion  and  Argument  in  a  matter  of 
 greater  confequence,  /  forget  thefe  things  which  are 
 behind \  And  reach  forth  unu  thofe  things  which  are 
 before.  And  fecond!y,thougha  man  ftiould  looke 
 backe- yet  the  thoughts  of  fuch  a  benefit  would 
 be  but  (leightand  vanishing,  becaufe  the  Mind 
 finding  pielent  content  in  the  liberty  of  a  roving 
 Defire,is  marvellous  unwilling  to  give  permanent 
 entertainment  unto  thoughts  of  another  Nature, 
 which  likewife  (were  they  entertained)  would  be 
 rather  thoughts  of  murmuring  than  of  thankful- 
 fulne  fle  :  every  fuch  man  being  willing  rather  to 
 conceive  the  benefit  fmall,  than  to  acknowledge 
 the  vice  and  vaftnefleof  his  owne  Defires. 
 The  next  rule  which  I  obferved  for  the  go. 
 Cc  2  vernment 
 
 l9l 
 
 SenMncnef. 
 
194 
 
 Ethic  J.7.^14, 
 
 A  Trettife  oftheFaficns 
 
 vcrnmcnt  of  thefe  Patfions^do  refpctt  tbofe  High- 
 er and  more  glorious  Obje&s  of  Mans  Felicity  : 
 And  herein, 
 
 i   Our  Defires  are  not  to  be  Wavering  and  In- 
 conftanr;but  Refoluteand  full  of  QuicknefTe  and 
 Perfetcrance  :  Firft5becaufe  though  we  be  poore 
 and  foal  low  vcffcls^yet  fo  narrow  and  a -moft  fhut 
 up  are  thofe  paffages,  by  which  wee  fhould  give 
 admittance  unto  the  matter  of  our  true  happincs^ 
 yea  fofull  are  we  already  of  contrary  qualities, 
 as  that  our  greateft  vehemency  wil  not  be  enough, 
 either  to  empty  our  fcives  of  the  one,or  to  fill  our 
 felves  with  the  other.  And  therefore  the  true  Be- 
 fires  of  this  Nature  are  in  the  Scripture  fet  forth 
 by  the  mod  patbeticall  and  ftrong  fimilitudes  of 
 Hunger  and  Thirft^md  thofe  not  common  neither^ 
 but  by  the  panting  of  a  tyred.  Hart  after  the  rivers 
 of  water,  and  the  gaping  of  the  dry  ground  after  a 
 feafonablc  ftiowre.Secondly,every  defirable  Ob- 
 je&  the  higher  it  goes,  is  ever  the  more  united 
 within  it  felfe,and  drives  the  fafter  unto  an  unity : 
 It  is  the  property  of  Errours  to  be  at  variance ; 
 whereas  truth  is  O^and  all  the  parts  thereof  doe 
 mutually  ftrengthen  and  give  light  unto  each 
 otherrSo  likewife  in  things  Good,  the  more  noble, 
 the  more  knit  they  zrc.Scelera  dipident  :  It  is  for 
 finnes  robe  at  variance  amongft  tbctnfelves.  And 
 thofe  lower  Goods  of  Riches,  PIeafure,Nobility, 
 Beauty,  though  they  are  not  Incomparable  5  yet 
 they  have  no  natural!  Connexion  to  each  other  ; 
 &have  therfore  the  lefTc  power  to  draw  a  conftant 
 and  continued  Dcfire.  But  for  nobler  and  imma- 
 terial! 
 
and  Faculties  of  the  Soule. 
 
 !S>* 
 
 teriall  goods  wee  fee  how  thePhilofophcr  hath 
 obferved  a  (connection  betweene  all  his  morall 
 vertues,whereby  a  man  that  hath  onc,is  naturally 
 drawnetoadefireofall  the  reft  :for  the  minde 
 being  once  acquainted  with  the  fweecnes  ofone3 
 doth  not  onely  apprehend  the  fome  fweetncfTe  in 
 the  others,  bin  befides  findeth  it  felfe  not  fuffici- 
 cntiy  pofTeft  of  that  which  it  hath,  unleffe  it  bee 
 thereby  rdrawne  to  procure  the  reft  ;  all  whofe 
 properties  it  is  by  an  excellent  mutual!  ferviceto 
 give  light  and  luftrejftrength  and  validity,  and  in 
 fome  fort  greater  Vnity  unto  each  other. 
 
 Andlaftly  for  thebigheft  and  divineft  good  • 
 the  truth  of  Rcligionjthat  is  in  it  felfe  moft  of  all 
 other  One,  as  being  aBeameofthat  Lightand 
 Revelation  of  that  Will,  which  is  Vnity  it  felfe. 
 And  therefore  though  we  diftinguifh  the  Creed 
 into  twelve  Articles,  yet  Saint  P^/calleth  them 
 allbut^w*"  one  Faith,  as  having  but  one  Lord 
 for  the  Object  and  End  of  them.  Now  then  where 
 the  parts  of  good  are  fo  united,  as  that  the  one 
 draweth  on  the  otherwhere  is  manifeftly  required 
 united  defire  to  carry  the  foule  thereunto. 
 
 II.  The  laft  Rule  which  I  obferved  was  that 
 our  Defires  ought  not  to  bee  faint  and  fluggifh, 
 butinduftrious  and  painefull,  both  for  the  ar- 
 ming us  to  avoid  and  withftand  all  oppofitions 
 and  difficulties,  wb  ich  we  are  every  where  likely 
 to  meet  withall  in  the  purfuit  of  our  hsppineffe  $ 
 and  alfo  for  the  wife  and  difcreet  applying  of  the 
 feverall  furtherances  requisite  thereunto.  And 
 indeed  thai  is  no  True,which  is  not  an  Operative 
 C  c  3  Defire: 
 
 Ethic  &  £r.i2. 
 
 Efb^4n 
 
\$6 
 
 A  Treatife  of  tbe'Paflwns 
 
 Defire :  a  Velleity  it  may  be,but  a  Will  it  is  not. 
 For  what  ever  a  man  will  have,hee  will  feck  in  the 
 ufeoffuchmeanes,  as  are  proper  to  procure  it. 
 Children  may  wi(h  for  Mountainesofgold,  and 
 Balaam  may  wifh  for  an  happy  death,  and  an  A 
 theift  may  wifh  for  a  foule  as  earthly  in  fub- 
 ftance  as  in  Afft&ion  •  but  thefe  are  all  the  eja- 
 culations rather  of  a  Speculative  fancie,  than  of 
 an  induftrious  affe&ion.  True  defires  as  they  are 
 right  in  regard  of  their  objeii,  foare  they  labori- 
 ous in  refpeft  of  their  motion.  And  therefore 
 thofe  which  are  idle  and  impatient  of  any  paines, 
 which  ftand  like  the  Carman  in  the  Fable,crying 
 to  Hercules  when  his  Waine  fluck  in  the  mud  to 
 helpeitout,  without  ftretching  out  his  owne 
 hands  to  touch  it,  are  firft  unnaturall  defires,  it 
 being  the  formall  property  of  this  Paflion  to  put 
 the  Soule  upon  fome  motion  or  other.  And 
 therefore  wee  feewherefoevcr  Nature  hath  given 
 it,  (lie  hath  given  likewifc  fome  manner  of  moti- 
 on or  other  to  fervc  it.  And  fecondly  they  are  by 
 confequence  undatifull  and  difobedient  Defires, 
 in  that  they  fubmit  not  themfelves  nnto  that 
 Law,  which  requireth  that  wee  manifeft  the  life 
 andftrengthofourLove  by  the  quickneffe  and 
 operation  of  it  in  our  Defires.  And  laftly,  fuch 
 Defires  are  unufefull  and  fruitlefle  :  for  how  can 
 an  objc£t,whieh  ftandeth  in  a  fixed  di ftance  from 
 the  Nature,which  it  fhould  perfc&,  be  procured 
 by  idle  and  ftand  ingaffedt  ions  t  The  defiresof 
 the  fluggard  (faith  Salcmon)Qc\y  bim,bet  aufe  his 
 hands  rcfufe  to  labour.  Thefc  affcSions  rauft 
 
 have 
 
and  Faculties  of  the  Souk. 
 
 have  life  in  them,  which  bring  life  after  them! 
 Dead  defires  ate  deadly  defires. 
 
 CHAP.  XIX. 
 
 Of  the  dffeftion  ofloy  or  Delight.  TbefeVe* 
 rail  Objetts  thereof,  Corporally  SMoralU 
 IntelleftudhDivine* 
 
 HencxtPaffionsin  order  be- 
 longing to  the  Concupifci 
 ble  Faculty,  are  thofetwo, 
 which  are  wrought  by  the 
 Pre  fence  of,  and  Vnion  to  an 
 ObjetfJ;  and  that  is,wben  ei- 
 ther wee  by  our  defires  have 
 reached  the  ©bje£t,  which  worketh  toy  and  De- 
 light:  or  when  in  our  flight  the  Objeft  hath  o- 
 vertakenus,  which  woiketh  Griefs  and  Sorrow. 
 And  thefe  twodobeare  themoft  inward  relation 
 unto  and  influence  upon  all  our  a&ions.  Where- 
 upon Ariftetleva  his  Ethicks  bath  made  them  the 
 foundation  of  our  venues,  and  rules  of  our  wor. 
 king.  And  the  teafon  is  »aturalJ,  becaufe  the 
 end  of  our  motion  is  to  attain?  reft,and  avoid  per- 
 turbation. Now  Beltgbt  is  nothing  elfe  but  the 
 Sabbath  of  our  thoughts3and  that  fweet  tranquil 
 lity  of  mind,which  we  receive  from  the  Prefrncc 
 and  Fruition  of  that  good,  wherunto  our  Defires 
 have  carried  us.  And  therefore  the  Philofopher 
 
 in 
 
 w 
 
 vac  apgpZett  >,«ft. 
 
 Ztno  ap<i4 
 
 Cum,  Air  X^ 
 
ipS 
 
 *«Arii  #£/&•>  or 
 MV»**i  Etbic* 
 
 Gduderein 
 Sintt.Cic, 
 
 Iliad.". 
 Jguifaphin 
 tad  10  gattdut 
 HUSinuJibuU 
 
 dt  Orthodox* 
 fide  lib  2.  cap. 
 15.  &T^emef. 
 de  Ati'ma.(*i$ 
 
 *Arbores  neat 
 omntmS  tecum 
 auferemlo,&c. 
 
 A  Treatife  of  the  'Pafiions 
 
 inone  place  call  it  a  motion  of  the  Soule  with  a 
 fenfible  and  felt  inftauration  of  Nature,,  yet  elfe- 
 where  hee  as  truly  tellcth  us  that  it  ftandethra- 
 ther  in  *  reft  than  motion  5  as  on  the  other  fide 
 Gricfe  is  the  ftreigktning  and  anguifh  of  our 
 minds  wrought  out  of  the  fenfe  and  burden  of 
 fome  prefent  Evillopprcffing  our  Nature.  Now 
 thefe  Paflions  are  diverfe,according  to  the  diver 
 fity  of  the  Obje&s  :  which  are  either  Scnfitive 
 and  Bodily  j  and  then  Delight  is  called  Voluftas 
 Pleafure,being  a  med  icine  and  fupply  againft  bo- 
 dily indigence  and  defe&s ;  or  IntcReSuaB  and 
 Divine,and  then  it  is  called  Gaudium  Ioy3being  a 
 fweet and delighcfull  tranquillity  of  minde,  re- 
 fting  in  the  fruition  and  pofleffion  of  a  good.  So 
 alfo  is  the  other  Paflion  of  Sadnejfe  confidered  ; 
 which  in  refpeft  of  the  Body  is  called  a  Senfe  of 
 Paine  •  inrefpe&of  the  Soule5a  Senfeof  Gricfe. 
 Fir  ft  then  for  the  objeff  of  our  Delight^  it  is 
 onely  that  which  can  yeeldfome  manner  of  fatis- 
 fa&ion  unto  our  naturca  not  as  it  is  a  corrupt  and 
 erring,  but  as  it  is  an  Empty  aid  perfeSible  na- 
 ture. Whatfoever  then  is  either  McdicimR  for 
 the  Repairing,or  2^atarall  for  the  Conferving,  or 
 any  way  belpefull  for  the  advancing  of  a  Creature, 
 is  the  onely  tme  and  allowable  objeft  of  its  De- 
 light. Other  pleafures  which  eat  out  and  under- 
 mine Nature,  as  water  which  by  little  &  little  in- 
 fenfiblyconfumeth  the  bank  againft  which  it  bea- 
 teth,oras*Ivie  which  feemetb  to  adorn  the  Tree 
 uuto  which  it  cleavetb,  but  indeed  fucketh  but 
 and  flealeth  away  the  fap  therof,  may  haply  yield 
 
 fome 
 
 1 
 
and  Faculties  of  tbeSoule. 
 
 fome  meafurc  of  vanifhing  content  to  mindcs, 
 which  taft  every  thing  with  a  corrupted  palate* 
 butcertainely  fuch  fophifticallpreraifes  can  ne- 
 ver inferre  in  the  conclufion  any  other  than  a  per- 
 functory and  tottering  content.  And  therefore 
 Senecah  bold  to  find  an  impropriety  in  VirgtU 
 Epithite,  Mdx  Gauduy  Ioyes  which  iflue  from 
 a  polluted  fountaine  -  as  not  having  in  them  that 
 inferrable  attribute  of  abfolute  Delightj which 
 istobeunvariable.  Forhowcanaraind  (unlefle 
 blinded  with  its  owne  impoftures,  and  intangled 
 intheerroursofamis-ledaffe&ion)  receive  any 
 nourifliing  and  folid  content  in  that,  which  is  in 
 it  felfc  vanifhing,  and  unto  its  Subjed  defini- 
 tive ?  Whatsoever  then  may  bee  delighted  in, 
 muft  bav.  fome  one  of  the  forenamed  conditions, 
 tending  either  to  the  Reftitution  of  decayed  nature, 
 to  theprefervatisn  of  evtire  nature^  or  to  the  IVr- 
 fetiionoi  Empty  nature.  And  to  the  former  and 
 imperfe&er  fort  of  thefc,  Arifiotle  referrethall 
 corporealland  fenfitive  Pleafures(unto  which  he 
 therefore  granteth  a  fecondary  and  accidental! 
 goodnefTe)  which  hee  calleth  ktgw  the  Medi- 
 cines of  an  indigent  nature  •  whereby  the  defers 
 thereof  are  made  up,  and  it  felfe  disburdened  of 
 thofe  cares,which  for  the  raoft  part  ufe  to  follow 
 the  want  of  them. 
 
 Herein  then  I  obferve  a  double  corruption  •  an 
 unnatural!  and  unlimited  Delight.  V»naturaMt  I 
 mcane  thofe  accurfed  pleafures,which  wereexer- 
 cifedby  men  given  over  to  vile  affe&ions  and 
 greedy  in  the  purfuing  of  Iufts,  vvhofe  vc  ry  names 
 
 D  d  abhorre 
 
 «5>? 
 
 Epifa?.  m 
 <Aug.de  Civlt* 
 
 k,  ixlpeiz  *»f 
 
 Nmefa.i*. 
 Etbic '7.7.  w  4. 
 
lOO 
 
 *  vxdcfaftuin 
 tit  q*£  ad  f*- 
 ntya  ptrtine' 
 rent  in  Ttmplo 
 vtntrii  veude- 
 ftntuf'tfidm 
 Plutarch,  que 
 
 A  l^reatife  of  the^P anions 
 
 abhorre  the  light.  Vnlimittd  Delights  arc  thofe, 
 which  exceed  the  bounds  of  Nature,  and  the 
 prime  Institution  of  lawfull  and  indifferent 
 things.  For  fuch  is  the  condition  of  thofe,  that 
 if  they  rcpaire  not,and  ftrengthen  nature,  *  they 
 weaken  and  disinable  it  •  as  in  the  body  Luxury 
 breeds  difeafes,and  in  the  mind  Curiofity  breeds 
 Errours. 
 
 Other  Ob  jefts  there  are  of  a  wider  nature  than 
 thofe,  which  concerne  the  Body  •  and  they  are 
 both  the  Mordl  and  Contemplative  A  ft  ions  of  the 
 Mind  ;  To  both  which  udrifietle  hath  attributed 
 principally  this  paffion  •  but  more  fpecially  to 
 the  latter,  whofeobjeft  is  more  pure  and  whofe 
 Aftsleffe  laborious,  as  refiding  in  that  part  of 
 the  SouIe,wbich  is  mod  eleva'te  from  fenfe :  and 
 therefore  moft  of  all  capable  of  the  pureft  fim- 
 pleft  and  unmixed  Delights.  Now  every  thing 
 is  the  more  free,clcare,  independant ;  fpiiituall, 
 by  how  much  it  is  the  more  unmixed.  And  thefe 
 arethechoifeftperfeftions,  whereby  the  Soule 
 may  be  filled  with  joy.  It  is  true  indeed,  that  of- 
 tentimes the  contemplations  of  the  mind  have 
 annexed  unto  them  both  Griefe  and  Anxiety  $ 
 but  this  is  never  naturall  to  the  aft  of  Knowledg, 
 which  isalwaiesinitsownevertuean  impreflion 
 ofPleafure:  But  it  arifeth  either  out  of  the  fub- 
 limity of theObjeft,  which dazleth  the  power* 
 or  out  of  the  weaknefle  and  doubtings  of  the  Vn- 
 derftanding,  which  hath  not  a  cleare  light  there- 
 of; or  out  of  the  admixtionand  fteepipg  them  in 
 the  Humours  of  the  Affeftions,whereby  men  mi- 
 
 niftet 
 
and  Faculties  of  the  Soule. 
 
 ioi 
 
 nifter  unto  themfelves  defperate  thoughts  or 
 weakefeares,or  guilty  gricfes,  or  unlimited  De- 
 fires,  according  as  is  the  property  of  the  Objeft 
 joyned  with  their  own  private  diftempers:  Thus 
 we  fee  the  Intuition  of  Divine  Truth  in  minds  of 
 defiled  affeftions,  workcth  not  that  fweet  effe& 
 which  is  naturall  unto  it,to  produce,  but  Doub- 
 tings,Terrours  and  Difquietings  of  Confcience; 
 it  being  the  proper  tie  of  the  workcs  of  Darkneffe 
 to  be  afraid  of  the  word  of  Light.  But  of  all  thefe 
 former  obje&sof  mans  Delight(becaufe  they  are 
 &mong&  Salomons  Catalogue  of  things  under  the 
 Sunne)  none  are  here  without  vexation  and  vani- 
 ties :  For  to  let  pafle  the  lightning  of  an  idle 
 mirthjwhich  indeed  ismadnefleand  not  Ioy.For 
 Seneca  telleth  us  that  true  Ioy  is  zfcriou*  and  fevere 
 thing:  and  not  to  meddle  with  riches  and  other 
 fecular  Delights,which  have  wings  to  fly  from  us 
 2nd  t&ornes  to  prick  us,  even  that  higheft  naturall 
 Delight  of  the  Mind,Knowledge5and  the  heaven- 
 ly eloquence  of  the  Tongues  of  Angels  (which  a 
 man  would  think  were  above  the  Sunne,and  ther- 
 fore  not  obnbxious  to  Salomons  vanity)  would  be 
 in  ma^without  the  right  corre&ive  thereof  but 
 a  tinkling  noifcyeelding  rather  a  windy  Pleafnre 
 than  a  true  Delight,  The  properties  whereof  is 
 not  to  puffe  up,  but  to  replenish.  And  therefore 
 it  is  the  prayer  of  Saint  Paul,  The  Godof  Peace  fill 
 you  with  aS  Ioy.  True  heavenly  Ioy  is  z filing,  a  fa 
 dating  Ioy  izloyunfpeakeableythh  Saint  Peter  ;  a 
 Peace  paft  under  ft  andmgjNiih  Saint  Paul.  Nor  doth 
 this  property  of  over  flowing  and  jfwallowing  the 
 
 Dd  2  Mind 
 
 tut  ik  met7™  teen 
 
 OJJttt  (dp  ii/id1 
 UHti 
 
 Sophie  AUx. 
 Stmc.epft  »3 
 
 K<?».iM3« 
 
201 
 
 (t/fTreatife  of  the  Ttfions 
 
 Mind  add  any  degrees  of  offence  or  anxiety  ther- 
 eto :  for  it  is  not  the  weaknefic  of  the  foule,as  it 
 is  of  the  body  toreceive  hurt  from  the  excellen 
 cy  of  that  which  it  delighteth  in,  nor  doth  the 
 mind  defire  to  fubdue  or  conquer,  but  onely  to 
 be  united  with  its  obje<5t. 
 
 And  here  the  onely  corruption  of  our  Delight 
 is,the  deficiency  and  imperfections  of  it.  For 
 though  this  blcffed  Light  leaves  not  any  man  in 
 thefliadowofdeath,  yet  it  takes  him  not  quite 
 out  of  the  (hadowof  finne,by  thedarkneflewher- 
 of  hee  is  without  much  of  that  luftre  and  glory, 
 which  he  (hall  then  have,when  the  righteous  dial 
 flbinelike  the  Sunne  in  the  Firmament,  Yet  at 
 the  leaft  our  endeavours  muft  be, that  though  our 
 leyes  cannot  be  here  a  Keplemjhing  ley^  yet  it  may 
 be  an  Operative Ioy^znd  fo  worke  out  the  meafure 
 of  its  own  fullnefle.  I  have  done  with  the  feverall 
 Ob/e&s  of  mans  delight,  Corporall,  Moralljn- 
 telletftuall  and  Divine.  • 
 
and  Faculties  of  the  Soule. 
 
 zoj 
 
 CHAP.  XX. 
 
 OffheC<MfesofJqy.   The  union  of  the  Ob- 
 jefttothe  Faculty^j  Contemplation,  Hoper 
 Fruition,  Changes  by  accident  a  caufe  of 
 Dilight. 
 
 Now  proceed  to  fpeak  of  the 
 more  particular  caufes  and 
 effects  of  this  Paffion.  Tou- 
 ching the  former,  not  to 
 meddle  with  thofe  which 
 areunnaturall,  belluine,  and 
 morbid  (which  the Philofo* 
 pher  hath  given  fome  inftan- 
 cesof)The  generall  caufe  is  the  natural! goodnejfe 
 of  theObjeft,  and  the  particulars  under  that. 
 Any  thing  which  hath  a  power  to  unite  an^d  make 
 prefent  the  Ob je<3  with  the  Faculty.  And  that  is 
 done  (to  fpeake  onely  of  intelle&uall  Powers) 
 three  manner  of  wayes  ;  by  ContempUtionby  Con* 
 fidem,  and  by  Fruitier  by  thinking  of  it  in  the 
 M  inde,by  expe  & ing  of  it  in  the  Heart,and  by  en- 
 joying it  in  the  whole  Man. 
 
 CemcmfUtion  addes  unto  the  Soule  a  double 
 Delight  :  Firft,  from  it's  owneproperty3it being 
 the  proper  and  naturall  agitation  of  mans  minde^ 
 infomuch  that  tbofe  things  which  wee  abhorre  to 
 know  experimentally,  our  curious  and  contem- 
 plative nature  de  fires  to  know  fpeculatively,  And 
 
 Dd  3  there- 
 
 Arifl.  Ethte, 
 llh*7*  cajt.6* 
 
 Attf.  Kbeu 
 
 m 
 
204. 
 
 A  T'reati/e  of  the  ^Pafiions 
 
 therefore  the  Devils  fir  ft  temptation  was  drawne 
 from  the  knowledge  as  well  of  cvill  as  good,  for 
 he  knew  that  the  minde  of  Man  would  receive 
 content  in  the  underftanding  of  that,  which  in 
 it's  owne  nature  had  no  perfc&ion  in  it. 
 
 But  then  fecondly,  in  the  Obje&  of  true  De- 
 lighr,Conteraplation  miniftretb  a  farther  Ioy,  in 
 that  it  doth  in  focne  fort  pre-unite  our  Soules  and 
 our  BlefTednefTe  together  :  and  this  is  partly  the 
 reafon  why  Ariftetle fomuch  advancethhis  Con- 
 templative before  his  pratique  Felicity  :  For 
 though  this  in  regard  of  it's  immediate  reference 
 unto  Communion,  be  of  a  more  fpreading  and 
 diffufive  Nature  5  yet  certainly,in  that  fwectnefle 
 of  content,that  ferenity  of  Soule,that  exaltation 
 of  thoughts  which  we  receive  from  thofe  noble 
 motionsof  the  higher  Mind,thc  other  doth  farre 
 in  pleafure  and  fatisfa&ion  furpafle  all  a&ive 
 happineflc.  And  hence  we  fee  in  the  parts  of  Mans 
 Body,thofe  which  are  (if  I  may  fo fpeake)  more 
 contemplative,  have  precedence  to  thofe  that  are 
 more  pra&ique.  The  parts  of  Vifion  are  before 
 the  parts  of  A6tion,the  right  eye  is  preferred  be- 
 fore  the  right  hand.  Thuswemayobfertein  God 
 himfelfe  (notwithstanding  in  him  there  can  bee 
 neither  acceflion  nor  intermiffion  of  Delight) 
 yet  by  way  of  expreflion  to  us  ward,  he  d  id  not  in 
 the  creation  of  the  World  fo  much  ioy  in  his/*/, 
 as  in  his  vidit -jiot  fo  much  when  he  gave  his  crea. 
 tures  their  Nature^  as  when  he  fa w  their  Geodne(fe\ 
 Nature  being  the  Objeft  of  Power ;  but  Goodocs 
 theObjed  of  Delight  •  and  therefore  the  day  of 
 
 his 
 
and  Faculties  of  the  Souk. 
 
 his  reft  was  more  holy  than  the  dayes  of  his  wor- 
 king, that  being  appointed  for  the  Contempla- 
 tion^ thefe  were  for  the  produ&ion  of  his  crea- 
 tures. 
 
 And  as  Contemplation  by  way  of  Prefchnccy 
 when  itlooketh  forward  on  good  things  hoped  : 
 Soalfo  by  way  of  A£emryy\vhen  it  looketh  back- 
 ward and  receiveth  evill  things  efcaped,  doth 
 minifter  matter  of  renewed  Ioy.No  Man  looketh 
 on  the  Sea  with  more  comfort,  than  he  who  hath 
 efcaped  a  ftiipwracke.  And  therefore  when  Ifraell 
 faw  the  Egyptians  dead  on  the  Sea  (hore,  the  fear 
 of  whom  had  fo  much  affrighted  them  before, 
 they  then  fang  a  Song  of  Triumph.  Paft  troubles 
 docfcafon,and  as  it  were  ballace  preftnt  Com- 
 Forrs.as  the  Snow  in  Winter  increafeth  the  beau- 
 ty of  the  Spring. 
 
 But  in  this  particular  o^ContemfUtien.notvfith' 
 ftanding  the  excellency  of  it,  there  may  be  Cor- 
 ruption in  the  Excefle  (For  in  thofe  matters  of 
 Delight,  except  they  be  fuchasaredifpropor- 
 tioned  to  our  corrupt  Nature ,  I  meane  divine 
 things,  wee  feldome  erre  in  the  other  extreme.) 
 And  that  is ,  when  wee  doe  not  divide  our  felves 
 between  our  parts,  and  let  every  one  execute  his 
 proper  function,  fo  to  attend  upon  meere  raentall 
 notions,  as  to  negle&  the  pra&icall  part  of  our 
 Life ,  and  withdraw  our  felves  from  the  fellow*, 
 (hip  and  regard  of  humane  focietyjis  as  wicked  in 
 Religion,  as  it  would  be  in  Nature  roonftrous  to 
 fee  a  fire  burne  without  light ,  or  fhine  without 
 heate  (aberrations  from  the  fupreroe  Law  being 
 
 in 
 
 2©5 
 
 ArlfrKbit* 
 
xotf 
 
 ArKKbet. 
 4  i.e.  1 1,1* 
 
 yi  Treatife  of  the  Tafiions         I 
 
 in  divine  things  impious  as  they  are  in  natural; 
 prodigious.) 
 
 And  therefore  that  vowed  fequeftration  and 
 voluntary  banifliment  of  Hermits  and  Votaries 
 from  humane  fociety3under  pretence  of  devoting 
 therafelves  to  Contemplation,  and  a  fore-enjoy, 
 ing  of  the  Light  of  God ,  is  towards  him  as  un 
 pleafing,as  it  is  in  it  felfc  uncomfortable.for  their 
 very  patterne  which  tbey  pretend  in  fuch  cafes  to 
 imicate,was  not  only  a  burning  lamp  by  the  hcate 
 of  his  ownc  Contemplations  •  but  a  (Tuning 
 lamp too3by  the  diffufing  of  his  owne  Comforts 
 to  the  refrertiingof  others. 
 
 A  fecond  caufe  of  Delight  is  the  fure  Ctnfi* 
 dencc  of  the  Mind.Whereby  upon  ftrong  and  un- 
 erring grounds,  it  waiteth  for  the accomplifh- 
 ment  of  it'sdefires:fo  that  what  ever  doth  incou- 
 rageour  H§pe^  doth  therewithal!  ftrengthen  and 
 inlarge  our  Deltgkt.  Spegaudent  faith  S.PmI,  and 
 S per  antes  g&udem  faith  the  Philofopber,Hope  and 
 loy  goe  both  together:For  where  Hope  is  ftrong, 
 it  doth  firft  divert  and  take  off  the  Mind  from 
 poring  upon  our  prefent  wants,  and  withall  mini- 
 ftreth  tranquillity  unto  it  from  the  evidence  of  a 
 future  better  eftate. 
 
 But  here  we  mud  take  heed  of  a  deep  Corrup- 
 tion :  For  though  I  encline  not  to  that  opinion 
 which  denyeth  Hope^W  aflwaging  and  mitigating 
 force,inrefpe#of  evils,  or  any  power  to  fettle  a 
 floating  Mindset  to  have  an  ungrounded  Confi- 
 fidence,  and  either  out  of  Prefuraption  or  Securi- 
 ty to  refolve  upon  uncertaine  and  cafuall  events, 
 
 there. 
 
and  Faculties  of  the  Soule. 
 
 20 
 
 there-hence  to  deduce  Arguments  of  Comfort* 
 works  but  aa  empty  and  imaginary  Delight,  like 
 his  in  the  Poet : 
 
 ~" Petit  ilk  dapes  fui  imagini  fomm , 
 
 OrAfc  vtna  mevet^dentemq^  indent  efttig&t. 
 
 Who  dreaming  that  he  was  a  Gueft 
 At  his  Imaginary  Feaft, 
 Did  vainely  glut  upon  a  Thought, 
 Tyring  each  law  and  Tooth  for  naught : 
 And  when  he  fanci'd  dainty  meat, 
 Had  nothing  but  a  Dreame  to  eat: 
 
 Or  like  the  Mufitian  in  flutarch,  who  having 
 plcafed  Monyfiu*  with  a  little  vanifhing  Mufick, 
 was  rewarded  with  a  fhort  and  deceived  Hope  of 
 a  great  Reward.  A  prefumptuous  Delight  though 
 it  feeme  for  the  time  to  minifter  as  good  content 
 as  that  which  is  raifed  on  a  founder  bottome ;  yet 
 in  the  end  will  woike  fuch  inconveniences  as  (hall 
 altogether  countervaile  and  overweigh  the  de- 
 ceiptof  its  former  Ioyes  :  For  the  Mind  being 
 mollified  and  puffed  up  with  a  windy  and  unnou- 
 rifhingcomfort,is  quite difabled  tobearetheaf- 
 faultof  fome  fudden  evill,  as  having  its  forces 
 fcattered  by  Security ,  which  caution  and  fearc 
 would  havecolle&ed.  For  wee  know  inBodies, 
 ftf/wftrengthnetb  natural  motion,and  weakneth 
 violent  ;  and  in  the  Mind  the  colle&ing  and  uni- 
 ting of  it  doth  both  inable  it  for  profecution  of 
 its  owne  ends,  and  for  refiftingall  oppofite  force. 
 
 Ee  It 
 
 Ovid,&tet, 
 
 (jtet  rjiilot  ^f  u- 
 ntftf  irttpott 
 
 iMc.igja.ii. 
 
 Vint  At  Audit. 
 
io8 
 
 ■    - . 
 
 A  Treatfc  of  the  'Pafeons 
 
 k  is' therefore  no  comforting  but  a  weakning 
 Confidence ;  which  ^is  not  provident  and  ope* 
 rative. 
 
 The  third  and  mod  effe&uall  caufe  of  Delight 
 is  the  F  mitten  of  Good5and  the  reali  fwffThereof 
 unto  .tbe\Mind:for  all  other  things  works  delight 
 nofarther5than  cither  as  they  looke  towards,  or 
 worke  towards  this.  And  therefore  if  we  marke 
 it  in  all  matter  of  Pleafurc  and  Ioy3  the  more  the 
 Vnion  is;theniorc  is  the  Dtlight{hx\&  Vnion  is  the 
 higheft  degree  of  Fruition  that  can  he)  thirt  wee 
 fee  the  prefence  of  a  Friend,yeelds  more  content 
 than  the  abfcnce>and  the  imbraces,  more  than  the 
 prefence  :  fo  in  other  outward  Delights^thofeof 
 Incerporathn^xt  greater  than  thofe  of  Adhejion. 
 As  iris  more  naturall  to  delight  in  our  meats 
 than  in  our  garments;  the  one  being  for  an  union 
 inward  to  increafe  our  ftrength^thc  other  outward 
 only  to  protect  it.  In  the  underftandinglikewife, 
 thofe  affects  which  are  raoft  cleer,  are  mod  plea- 
 fant,  and  perfpecutty  argues  the  perfe&er  union 
 of  the  Objed  to  the  Faculty.  And  therefore  we 
 have  SftctUum  &  Enigma  pin  together  hy  S.PauI, 
 We  fee  as  in  aglajfe  darkly ,  where  the  weakneffe  of 
 our  knowledge  of  God  is  attributed  to  this,  that 
 we  fee  him  not  face  *o  face  with  an  immediate 
 union  unto  his  gl6ry.bat  at  a  diflance  in  the  crea- 
 ture and  in  the  word ,  ihtglajfe  of  feature  and  of 
 Faith  (  both  which  are  in  their  kind  evidences  $f 
 things  not  feen)wt  (hall  only  there  have  a  perfe&i- 
 (tofcf  Io^wherewefhallhaveaconfummateuni- 
 c^jV/^/^fatt  only  is  xhtfulneffe  $f  Joy. 
 
 Now 
 
and  Faculties  of  the  Soule.^ 
 
 Now  three  things  there  are  which  belong  unto 
 a  perfeft  fruition  of  a  good  thing  :  ¥  impropriety 
 unto  ir5  for  a  ficke  man  doth  not  fcele  the  joy  of  a 
 found  mans  bealth,nora  pootemanofa  rich  maas 
 monzy.Propriety  is  that  which  makes  all  the  emu- 
 lation and  contention  amongft  men;  one  man  be- 
 ing agreeved  to  fee  another  to  have  that  which 
 he  either  claimeth  or  coveteth.  Secondly,  P$[- 
 fejftmVoT  a  man  can  reap  little  comfort  from  that 
 vrhich  is  his  owne ,  if  it  be  any  way  detained  and 
 withheld'from  him,  which  was  the  caufe  of  that 
 great  contention  between  Agamemnon  &  Achilles, 
 &  between  the  Greeks  &  Trojans,becaufe  the  one 
 tooke  away  and  detained  than  which  Was  the 
 others.  Thirdly,  Aicemmoiation , -to  tlie^end  for 
 whicha  thing  was  appointed  {For  a man  may  have 
 any  thing  in  his  cuftody,  and  yeft  receive  no  com- 
 fort nor  reall  delight  from  it ,  except  he  apply  it 
 unto  thofe  purpofes  for  which  it  was  inftituted. 
 It  is  not  thcathe  having  of  a  gbqd  but  theufing 
 ofit:ivhicbmakesitbfcneficialI.  " 
 
 Nowbefidesthofenaturallcaufesof  Dtlight, 
 there  is  by  accident  one  more  *•&  wi^!  thd  Ghmge 
 and  Variety  of  good  things,  which  thgdimffityef 
 our  natures  and  inclinations,  and  the  emptineflfe 
 of  fuch  things  as  we  feeke  Delight  from5  doth 
 occafion, where  Nature  is  fimple  and  ancom 
 poundetf,  there  one^nd  the  fame  operation  is  al» 
 waies  pleafant  j  but  where  there  is  a  mixed  and  va- 
 rious Nature  5  and  diverficy  of  Faculties,  unto 
 which  doe  belongdiverfity  of  inclinations,  there 
 changes  doe  minifter  Delight :  as  amongft  lear- 
 
 Ee  2  ned 
 
 2,05) 
 
 Tt*Ht. 
 
 •P0U2.C.3. 
 EtbicJtz,ctn9 
 
 Aman.Ep\8. 
 
 Etbicjik?* 
 
210 
 
 Guftatg  mtg* 
 qttam?QtatM 
 dtltftmu  Cic. 
 Tufcl.*. 
 ■Pra&./etf.f. 
 
 VidMntcM 
 
 *J$uedetiam 
 dtTibttio  »•- 
 tavit  Sutton, 
 
 Jgvibse  offi- 
 cio f*nieb  an- 
 turiiftt(*t 
 vidttur)&  m 
 oi.Ho  lAmfri- 
 
 d'ti   VoltptdTlj 
 
 in  jikxStveu 
 
 1/  hint  fowftd 
 Xenopb.HifU' 
 nifJik.'j. 
 Eft  *i*  dam 
 ttiam  voitndi 
 voUptat. 
 ?lin.&  tie, 
 defne9Li. 
 Ar$*RbeU 
 
 /.J.MU 
 
 A  Trea  tife  of  the  Tafions        I 
 
 ned  men,  variety  of  ftudies  •  and  with  luxurious 
 men,variety  of  pleafures. 
 
 And  this  the  rather,becaufe  there  arc  no  fublu- 
 nary  contentments,  which  bring  not  a  *  Satiety 
 along  with  them,  as  hath  been  before  obferved. 
 And  therefore  the  fame  refolution  which  the 
 Philofophcr  gives  for  the  walking  of  the  Body, 
 when  he  enquireth  the  rcafon  why  in  a  journey 
 the  inequality  of  the  wayes  do  Iefle  weary  a  man 
 than  when  they  are  all  plaine  and  alike.  We  may 
 give  for  the  walking  and  wandringoftheDefire 
 (as  S$lotn$n  cals  it)  to  wit,  that  change  and  variety 
 doe  refrefh  Nature,  and  are  in  ftead  of  a  reft  unto 
 it,  *  And  therefore  as  I  have  before  obferved  of 
 Ner0}  the  fame  hath  Tully  obferved  of  Xerxes^  that 
 hee  propounded  rewards  to  the  inventors  of  new 
 and  changeable  pleafures. 
 
 Hereunto  may  be  added  as  a  further  caufeof 
 Pleafure.  Whatsoever  ferveth  to  let  out  and  to 
 le(IenGriefe5asFjWf,  *  Teares,  Anger \Htvengt, 
 becaufe  all  thefeare  a  kind  of  vi&ory,then  which 
 nothing  bringeth  greater  pleafure.  And  therefore 
 Homer  faith  of  Revenge  9  that  it  is  fwectei  than 
 the  dropping  honey. 
 
 CHAP 
 
 \ 
 
and  Faculties  of  the  Souk. 
 
 CHAP.  XXL 
 
 Of  other  Caufes  of  Delight.  VnexptBednejfe 
 of  a  God.  Strength  of  De fire,  hnmagi- 
 nation.  Imitation.  Fitnefe  and  Accom- 
 modation. Of  the  ejfetts  of  this  Pafiion. 
 Reparation  of  Nature.  Dilatation.  Thirfl 
 in  noble  Objcfts7fatietyin  Bafer.  Whet- 
 ting qfindufiry.  Atimorom  unbeliefe. 
 
 Nto  thefc  more  principall 
 Caufes  of  this  AfFe<5Uon  I 
 fhall  briefly  adde  thefc  few 
 which  follow. 
 
 i  Thefltddemeffe  and  untx* 
 pcffedntffe  of  a  good  thing 
 caufeth  the  greater  Delight  in 
 it.  For  Expettathn  of  a  thing  makes  the  Minde 
 feed  upon  it  before  hand,  as  young  Gallants  who 
 fpend  upon  their  eftates  before  they  come  to 
 them,  and  by  that  meanes  make  them  the  leflfe 
 when  they  come.  As  fometimes  it  happeneth 
 with  choice  and  delicate  ftomackes.  That  the 
 fight  and  fmell  of  their  meate  doth  halfc  cloy 
 andfatiate  them  before  they  have  at  all  tafted 
 any  of  it ;  fo  the  long  gazing  upon  that  which 
 we  Defire  by  ExpcflatJov  doth  as  it  weredeflowre 
 the  Delight  of  it  before  fruition.  Whereas  on 
 the  other  fide>as  the  Poet  cxpreffeth  it. 
 
 Ee  3 ;#>, 
 
 III 
 
 Vixfum  itpnd 
 me  it  a  animus 
 ceramet  ut  tft 
 metugfe^gaw 
 dio^mirando 
 hoc  tamo  tan* 
 que  repmino 
 bono  Terrent. 
 
 Tacit  ua  b*re~ 
 lam^mmomeo 
 tarn  rtptnt'f 
 rum  lament 
 magnum  ten 
 conclpiente 
 Gaud'wm  A* 
 pHl.Afin.Aur. 
 lib '.ii. 
 
HI 
 
 SopbocLAniig* 
 
 ----■  —  -,  -  ■_  --  —  ■ 
 
 A  Treatife  ofthe'Paftiom 
 
 a  Mult  is  mor- 
 tem attHlit 
 gaudiumin- 
 gens,lujpera- 
 tuminUYcluia 
 anima^&vim 
 magni  novif 
 que  mot  m  non 
 [ttfHnente.A. 
 GellMk^c.u 
 lib.$>c.i.& 
 cap.i$. 
 b  S  net  on  m 
 Aug.cap.yy, 
 c  Arift.Etbech. 
 1004. 
 d  Deleftat 
 qnicqmd  eft 
 ^4dmirabite 
 Cic.partic* 
 Ot  at* 
 
 a  Vrexmornm 
 incuticji Ion- 
 ginqua.  fefta.- 
 mur  &  PUn. 
 
 hVtdXlm. 
 AlexJ a  dag. 
 
 &lib.*uc.t. 
 
 Piutarcb.De 
 
 Vmndafa.nl' 
 
 tot* 
 
 cVid*  Cicero*. 
 
 Ttfc.qu.l.S. 
 
 No  joy  ingreatnejfe  can  compare  with  that, 
 Which  doth  our  Hopes  and  thoughts  anticipate. 
 
 Softrongand  violent  hath  been  the  immu- 
 tarion  which  fudden  joy  hath  wrought  in  the  Bo. 
 dy,  a  that  many  (  as  I  have  formerly  noted )  have 
 beene  quite  overwhelmed  by  It ,  and  bcenc  made 
 pertakers  of  ^Auguftu6\\n  wifh  to  enjoy  an 
 b  •>^va<7»*  and  to  dye  pleafantly.  And  for  this  Rea- 
 fonit  is  that  c  new  things,  and  fuch  as  we  d  ad- 
 mire, and  were  a  not  before  acquainted  withall 
 doe  ufually  Delight  us,becaufe  ihey  funprize  us, 
 reprefenting  a  kinde  of  firangeneffe  umo  the 
 rninde,  whereby  it  is  enlarged  and  enriched.  For 
 ftrange  and  New  things  have  ever  the  greateft 
 price  fetupon  them.  As  I  noted  before  of  the 
 Rornaflc  Luxury  >  That  it  gloryed  in  no  Deli- 
 cate sbut  thofe  which  were  brought  outofbftnHigc 
 Countries,  and  did  fir  ft  pofe  Nature  >  before  ei- 
 ther  feed  or  adorne  it. 
 
 2  Strength  of  Deftre^oth  on  the  other  fide 
 enlarge  the  pleafure  of  fruition,  becaufe  Nature 
 ever  delightetb  moft  in  thofe  things  which  coft 
 us  deareft,  and  ftrong  defiresare  evcrpainfull, 
 VVhcncD arm  in  his  flight  drank  muddy  water,& 
 Ptolomic  did  eate  dry  bread,  they  both  pro  fc  (fed 
 that  they  never  felt  greater  pleafure:  flrength 
 of  Appetite  marveiloufly  encreafing  the  De- 
 light in  that  which  fatisfied  it.  For  want  and 
 
 Dfficalty 
 
and  Faculties  of  the  Soule. 
 
 Difficulty  are  great  Preparations  to  a  more  fee- 
 ling fruition,  a  as  Bees  gather  excellent  Honey 
 out  of  the  bittereft  Herbes.  And  as  we  fay, 
 TtylU  fum  firmer*  qtthm  qn&  ex  dubijs  faff  a  funt 
 certa.  Thofe  evidences  are  fureft  which  were 
 made  cleare  out  of  doubtfull.  So  thofe  pleafures 
 arefweeteft,  gu&fuaves  fiunt  extrifiibus^  which 
 have  had  wants  and  feares  and  Difficulties  to 
 provide  a  welcome  for  them.  And  therefore 
 b  Wreftlers  and  Fencers  ,  and  fuch  like  Mafters 
 of  Game,werewont  to  ufe  their  hands  unto  h'ea- 
 vie  weigtitSi  that  when  in  their  Games  they  were 
 to  ufc  them  empty  and  naked,  they  might  doe  it 
 with  the  more cxpediteneffc  and  pleafure. 
 
 3  Imagination  atid  fancy ,  either  in  our  felves 
 or  other  Men,  is  many  times,  the  foundationof 
 Delight.  Diogints  his  fullen  and  Meiancholly 
 fancy  tookc  as  much  pleafure  in  his  Tubbeand 
 Staffe5andwater5as  other  men  in  their  Palaces, 
 and  amplieft  provifions,  And  he  in  the  Poet. 
 
 guifecredebat  mires  audireTragfidos 
 Invacm  Utw[ejfor  Plauforqtie  Theatre**^-* 
 Cum  redit  adfefepolkme  otcidiftti  x^imici 
 Nonfervaftis  tit^ni  fie  c^tortamluftas^ 
 Etdemptmper  vim  mentisgrdtifiimm  error . 
 
 Who  thought  he  heard  rare  Tragedies  ofwit, 
 And  in  an  empty  Theater  did  fit 
 And  give  Applaufes:  but  being  heal'd  complains 
 Friends  I'm  not  fav'd  by  this  your  love,but  (lain, 
 
 Rob'd 
 
 "3 
 
 a  Vluurchtdt 
 TranqttiS, 
 
 c^}ntil,  lib. 
 
 I  U6*paZ% 
 
 quill*  &  pU- 
 cata  omnia 
 fmffeun3incre- 
 cUbiliqu* 
 nunc  fruQr  la. 
 titla  valupta* 
 tc  Caruijfem 
 Cic.Oratpoft 
 Ktdiium. 
 
 Differr.fr 
 PlHtarcb.de 
 prdfeft*virtu° 
 tern* 
 
 Horat.Epiff, 
 lifa.Ep, 
 
114.    j        JTreatifeoftheTafions 
 
 Fi  ft as  (fibula* 
 
 cumvolupta- 
 ittn  ■'  egimm 
 
 ViL  Plutarch, 
 deAni.Ptei* 
 
 Ub.i.ap.i}. 
 
 Hinc  cncomi 
 
 (luttitt*.  fed'h 
 
 euliiftbrmm, 
 
 &c 
 
 PUitt  in  An- 
 
 lnl.Horat.Li 
 
 Sat,  9. 
 
 Et  bit Mb,  10. 
 eap.7. 
 
 PUtircb.de 
 And.PMtit* 
 
 Robb'd  of  cbac  fweet  Delight  I  then  did  findc, 
 In  thcfogtatefullerrourof  my  Minde. 
 
 Hcncelikewifeit  is  that  Men  are  delighted 
 with  Mythologies  and  Pocicall  Fables,  with 
 Elegancies,Iefts,  Vrbanity,and  Flowers  of  witj 
 with  Pageants  pompcs,Triumphes,and  publick 
 Celebrities,  becaufe  all  thefe  and  other  the  like, 
 are  either  the  fruit  or  food  of  the  Imagination. 
 
 4  Vpon  the  fame  Reafon  we  are  marveilouf- 
 ly  Delighted  with  lively  Imitation^  as  with  tbofc 
 Arts  which  doc  curioufly  exprefle  the  workes 
 and  lineaments  of  Nature.  Infomuch  that  the 
 fimilitudcs  of  thofe  things  doe  wonderfully 
 content  us  whofe  naturall  Deformities  we  ab- 
 horre.  We  are  well  plcas'd  with  Homers  Dcfcrip- 
 tion  ofThirfites,  and  with  Sophocles  his  expreflion 
 oftheVlcerofp£/iW?<rrw,  with  Parmcno  his  Imi- 
 tation of  the  grunting  of  a  Hog,  and  Thtodortu 
 his  of  the  ratling  of  wheeles,  with  Plautus  his  dif 
 cription  of  a  chargeable  Wife,  and  Verace  his  of 
 a  garrulous  companion,  though  the  things  them 
 fclves  we  fhould  willingly  decline. 
 
 5  Thofe  things  Delight  every  man  which 
 are  ii*z*  x<p>fH,  as  the  Philofopher  fpeakes,  SutabU 
 fttefand  dccommodated to  his  Genius  and  frame' 
 j  of  Nature,  as  in  the  fame  Plant,  the  Bee  fecdeth 
 !  on  the  flower,  the  Bird  on  the  Seed,  the  Sheepe 
 jon  the  Blade, the  Swine  on  the  Roote.  So  in  the 
 I  fame  Author  one  man  obferveth  the  Rational!, 
 
 another  the  Hiftoricall ,  a  third  the  Elegant  and 
 more  Rhctoricall  paffages,  with  fpcciall  De- 
 light 
 
and  Faculties  of  the  Soule, 
 
 Ziy 
 
 CctModlg. 
 {ib.$.cap.$4l 
 
 time  fox 
 Arifi*ctiS. 
 
 I  light,  according  as  they  are  beft  accommodated 
 |  unto  the  Complexion  of  each  Minde.  And  I 
 finde  it  obferved  out  of  Hipocrates,  that  even  in  the 
 Body  many  times  that  kinde  of  meat  which  Na- 
 ture receiveth  with  Complacency,  and  with  a 
 more  particular  Delight,  though  in  it  felfe  it  may 
 beworfe  ♦  yet  proveth  better  nourifhment  unto 
 that  Body  than  fuch,  as  though  better  in  it  felfe, 
 findeth  yet  a  relu&ancy  'and  backwardneffe  of 
 Nature  to  clofe  or  correfpond  with  it.  The  fame 
 feeds  are  not  proper  for  the  fand  and  for  the  clay  • 
 nor  the  fame  imploiments  of  Minde  for  Men  of 
 various  and  different  Conftitutions.  Nor  is  there 
 I  beleeveany  thing  which  would  more  conduce 
 to  the  general!  advancement  of  Arts  and  Lear, 
 ning,  than  if  every  Mans  Abilities  were  fixed  and 
 limited  to  that  proper  courfe,  which  his  naturall 
 fufficiences  did  more  particularly  lead  him  unto. 
 For  hereupon  would  grow  a  double  Delight,  and 
 by  confequence  improvement  (  for  every  thing 
 growes  mod  when  it  is  beft  pleafed)  The  one 
 from  3£4tort,the  other  from  Cuftome  and  acquain 
 tance,  which  conquereth  anddigefteth  thediffi- 
 cultiesof  every  thing  we  fet  about,  and  maketb 
 them  yet  more  naturall  unto  us.  And  therefore  '»«#**.'*»7# 
 tqe  Philoiopher  reckoning  up  many  things  that 
 arepleafant  to  the  minde,  putteth  thefe  two  in 
 the  firft  place.  Thofe  things  that  are  Naturall 'and 
 thofe  that  we  are  accnjlmea\mto>  wherein  there  is 
 leaft  violence  offered  unto  the  inclinations 
 impreffions  of  Nature, 
 
 Touching  the  Effects  of  this  Paffion,  I  {hall 
 F  f  name 
 
 Ethic  Mot  & 
 
 $t'cu»y    $  /«»  » 
 
 RhttM*s,ii, 
 
f  -  ■  ■    ■- 
 
 \rf  1       jTreatifeofthe'Pafiions 
 
 OTtff  <TfCtfbi*>? 
 
 Sopboc.Mig* 
 
 TlutinGryUo. 
 AnnaM.iu 
 
 Lailila  amen* 
 ta  l&tiiudinc. 
 
 name  but  theft  few :  Firft9  the  eife&sof  Corpora" 
 Delights  are  only  (as  I  obfervedoutof  Arifiotle) 
 mvdicifiall'JiQi  repay  ting  the  breaches  and  mines  of 
 our  decayed  Natures;  for  animating  and  refrefh- 
 ingour  languishing  fpirics  ;  for  preferring  our 
 felvcs  in  a  good  ability  to  execute  Offices  of  a 
 higher  Nature ;  for  furnifhingthe  World  with  a 
 fucceflion  of  men3which  othervvife  thegreedines 
 of  mortality  would  in  fhort  time  devoure.  Thefe 
 are  true  and  intended  ends  of  thofe  Delights,atid 
 when  they  once  tranfgreffe  thefe  bounds,they  be- 
 gin to  *opprefTe  Nature,  weaken  and  diftemper 
 -the  Body,  clog  the  mind,  and  fill  the  whole  man 
 with  fatiety  and  loathing,  which  is  the  reafon  (as 
 was  evennow  noted)  why  men  too  violently  carri- 
 ed away  with  tbem,are  prefently  overcloyed  with 
 onekindj  and  mull  have  variety  to  keep  out  loa- 
 thing :  which  T^/V^obferves  in  that  monfter  of 
 women  Meffaliffa,  facilitate adultererumin fafiidium 
 vcrfa  adincognitdslibidints prefluebat ,tbat  loathing 
 more  eafy  and  common  finnes ,  (hee  betooke  her 
 felfe  to  unnaturall  Iafts,and  I  verily  think  is  parti- 
 cularly intended  by  S. Pattern.  1.2  6. 
 
 A  fecondeffeft  of  Ioy  is  Opening  and  Dilata- 
 tion of  the  heart  and  countenance,  exprefling  the 
 ferenity  of  the  mind,  whence  it  hath  the  name  of 
 Ldtitta,  as  it  were  a  broad  and  fpreadingPaffion. 
 Now  the  reafon  of  this  motion  occasioned  by 
 Ioy,  is  thenaturall  defire,  which  man  hath  to  be 
 united  to  the  thing  wherein  he  delights  to  make 
 way  and  paflTage  for  itsentrance  into  him.  And 
 hence  wee  find  in  this  Paflion  an  exultation  and 
 . ;  "v  :  -  ' egrefTe 
 
and  Faculties  of  the  Soule. 
 
 egrefle  of  the  fpirits,  difcovering  a  kind  of  loofe- 
 neflc  of  Nature  in  her  fecurity ,  doing  many 
 things  not  out  of  refolution,  but  inftind  and  po- 
 wer tranfporting  both  mind  and  body  tofudden 
 and  unpremeditated  cXpreflions  of  its  ownecon. 
 tent:For  of  all  Paffions,  loy  can  be  the  leaft  dif- 
 fembled  or  fvippxcfftd^amgaudio  Ctgendivis  ineft% 
 faith  Pliny,  it  exercifetha  kindofwclcomevio- 
 lence  and  tyranny  upon  a  man,as  we  fee  in  Ddvids 
 dancing  before  the  Arke-and  the  lame  Mans  wal- 
 king,and  leaping,  and  praifing  God,afcerheehad 
 been  cured  of  his  lamenefle.  And  this  diffufion 
 of  the  fpirits  fteweth  both  the  hade  and  forward- 
 nefle  of  Nature3  in  driving  as  it  were  to  meet  her 
 Object,  and  make  large  reome  for  its  entertain- 
 ment^* alfo  to  difpell  and  fcatter  alladverfehu- 
 mours  that  would  hinder  the  ingrefle  of  it ,  and 
 laftly  to  fend  forth  newes  as  it  were  through  the 
 whole  province  of  naturc,that  all  the  parts  might 
 bearc  a  (hare  in  the  common  Comfort. 
 
 Thirdly3thofe  noble  Delights  which  arife  from 
 heavenly  caufes,  doe  withall  caufe  a  fwcet  thirft 
 and  longing  in  the  Soule  after  more,  as  fome  co- 
 lours do  both  delight  the  fight  and  (Irengthen  it  : 
 For  while  God  is  the  Objeft,  there  cannot  bee 
 either  the  fatiety  to  cloy  the  Soul3  nor  fuch  a  full 
 comprehenfion  as  will  leave  no  roome  for  more. 
 
 Thus  they  who  delight  in  the  fruition  of  God 
 by  Grace,  doe  defire  a  more  plentifull  fruition  of 
 him  in  glory^and  they  that  delight  in  the  fight  of 
 Gods  Glory,  doe  ftilldefiretobeforeverfode 
 lighted.  So  that  their  Defire  is  without  Anxiety , 
 Ff  2  becaufe 
 
 2  if  7 
 
 Paxigi*,.  id 
 Trajan* 
 
 nnutinVmc. 
 
 £ 
 
zi8 
 
 A  T*reatife  of  the  'Papons 
 
 life  they  arc  fatiated  with  the  thing  which 
 doe  defire,,  aand  their  fitiety -nrmthout  lot- 
 r£«£.becaufeftHl  they  defirc  the  thing  wherwith 
 they  are  fatiated^  they  defire  without  Griefe,  be- 
 caufe  they  are  replcnifhed  5  and  they  are  rcpleni- 
 (lied  without  wearinc(Te,becaufe  they  defire  ftill: 
 they  fee  God  and  ftiil  they  de(ire  to  fee  himrthey 
 enjoy  God,  and  ftill  they  defire  for  ever  to  enjoy 
 him :  they  love  and  prayfe  God,  and  piake  it  their 
 immortall  bufineffe  ftill  to  love  and  prayfe  him : 
 
 Et  quern  (emper  hdent^femptr  habere  volunt. 
 
 Whom  they  for  ever  have,with  love  yet  higher 
 To  have  for  ever3they  do  ftill  defire. 
 
 *  Art/lid* 
 ?uten.<>£fcul. 
 
 AriQ.Etblc. 
 
 *Plut.deHm. 
 4.Gtl!J.UMl. 
 
 *  Divine Ioy  is  Jike  the  water  of  *Aifiulapm 
 his  Well,  which  they  fay  is  not  capable  of  putri- 
 fa&ion. 
 
 Fourthly,  Delight  whettc  th  and  intendeth  the 
 a&ionsof  the  Soule  towards  the  thing  wherein 
 itdelightetb  ;  itputteth  forth  more  force,  and 
 morcexa&neffcin  the  doing  of  them,  becaufe 
 it  exonerated!  the  raind  of  all  thofe  dulling  Indi- 
 fpofitions  which  unfitted  it  for  Aftion.  And  for 
 this  reafon  happily  it  is,  that  the  Lacedemonians 
 ufed  *  Muficke  in  their  VVarres  torefrefh  and 
 delight  Nature :  For  Ioy  is  in  ftead  of  recreation 
 to  the  Sou kyit  wonderfully  difpofeth  for  bufines. 
 And  thofe  Anions  which  Nature  hath  made  ne- 
 ce(Tary,it  hath  put  pleafure  in  them,  that  thereby 
 Men  might  be  quickned  and  excited  unto  them  ; 
 
 and 
 
and  Faculties  of  the  Settle. 
 
 *and  there  ore  Wifernen  have  told  usthatplea' 
 furei?,  Sal  &  condimwtum  vita.  The  Sawce 
 tvhich  feafoneth  the  Anions  of  men, 
 
 Laflly,  becaufe  the  Nature  of  man  is  ufually 
 more  acquainted  with  forrowes,  then  with  plea 
 fures^tberefore  whither  out  of  Confeienceoi guilt, 
 which  deferves  no  joy,or  out  oiexferience^hxch 
 ufethtofindebut  little  joy  in  the  world,  or  out 
 offearc  of  our  owne  aptneffe  to  miftake,  or  out  of 
 a  provident  care ,  not  to  clofe  or  feed  upon  a  De- 
 light,  till  we  are  fully  affined  of  our  Pofleflion 
 ofit,  and  becaufe  ujfually  the  Minde  after  fha- 
 kingis  morefetled  ,  whether  for  thefcor  any  o- 
 therreafonsjWefee  it  ufually  come  topaffe,  that 
 vehement  joy  doth  breed  a  kinde  of  jealoufieand 
 unbeliefe,  that  fure  the  thing  we  have  is  too 
 good  to  be  true  ?  and  that  then  when  our  eyes 
 tell  u^jthat  they  fee  it,  they  doe  but  dazle  and 
 deceive  us^teQuodnimis  vohimm  hand  facile  ere- 
 
 2i£ 
 
 The  things  which  we  defire  jhould  be^ 
 We  fear fe  beleeve  when  we  doe  fee. 
 
 So  Iacoh  when  he  heard  that  his  fonne  Iofeph 
 was  alive,  fainted,  being  aftonifhed  at  fo  good 
 newes,and  could  not  beleeve  it.  And  when  God 
 reftorcd  the  Iewes  out  of  captivity ,  they  could 
 tfeinke  no  otherwife  ofit  then  as  a  dreame.  And 
 Peter  when  he  was  by  the  Angel  delivered  out  of 
 prifon.tooke  it  for  a  vifiononly,  andanappariti- 
 onjand  not  for  a  tiutfa. 
 
 Ff3  And! 
 
 *Ck(Y.y;fiu 
 
 Ciem.  4?x. 
 
 St  rem,  U  2. 
 
 PtauLCafr/i* 
 
 A8.2.SCA. 
 
 Gen,  4%  25. 
 
 pn]ti2<?,i. 
 
 A&.129. 
 Lukc244i, 
 
220 
 
 o&ntad.^ 
 Mtitu  gaw 
 
 diumqnam 
 quod  nnivir» 
 fum  bominet 
 ccrcrcniuix 
 fatis  credere 
 ft  quifque  au» 
 dijft  vtlttt 
 (otnnl  uanam 
 
 Odig]  x.2l$. 
 
 A  T'reatife  of  the  T^aftions 
 
 And  Iaftly,oftheDifciples  after  Chrifts  re- 
 furre#ion,when  he  manifefted  himfelfe  to  them, 
 it  is  faid,  Tbatf$r  veryjey  they  belcevcd  not ,  their 
 feares  keeping  backe,  as  it  were,  and  questioning 
 the  truth  of  their  joyes,Omma  tut  a  timm%  not  fuf 
 fering  them  too  haftily  to  beleeve  what  their  eies 
 did  fee. 
 
 As  in  the  Sea  when  a  ftorme  is  over ,  there  re- 
 maines  (till  an  inward  working  and  volutacion, 
 which  the  Poet  thus  expreffeth, 
 
 Vt  ft  quAnd$  ruith  dehcllAtAfqtureliquit 
 
 Burns  aquas  $  ax  if  [a  tumet.fontumquejacentem^ 
 
 Exanimisjam  voluit  hyzm%*—~-i 
 
 As  when  a  mighty  tempeft  doth  now  ceafe, 
 To  tofle  the  roaring  Billowes3even  that  peace 
 Doth  fwell  and  murmurre,  and  the  dying  Wind 
 On  the  calm'd  Sea  leaves  his  o wne  prints  behind . 
 
 Even  fointheMindeofman^whenic's  feares 
 are  blowne  over,  and  there  is  a  calme  upon  it, 
 there  is  (till  amotmtrepidationis^  and  a  kinde  of 
 follicitous  jealoufie  of  what  it  enjoyes. 
 
 And  ihhunkkefe  ofjey  is  admirably  fet  forth 
 in  the  Carriages  of  Penelope^  when  her  Nurfe  and 
 herfonneendevourcd  toaflTure  her  of  the  truth 
 oivlyjfes  his  returne  after  fo  many  yeares  ab  fence 
 by  the  Poet,in  which  doubting  fhe  ftil  perfiftcd, 
 till  by  certaine  fignes  Vlyffcs  himfelfe  made  it 
 
 '  appeareantohcr,  whereupon  (he  excufed  it  af 
 
 iter  this  manner. 
 
and  Faculties  of  the  Souk. 
 
 Avr*(  (*»  »w  {tot  W«/V^,s«  {Jt#J$  itfMesv&e* 
 
 My  deare  Vijjfes  let  it  not  offend  , 
 That  when  I  faw  you  firft,I  did  fufpend 
 My  love  with  my  beliefe  ,  fince  my  faint  breft 
 When  firft  with  thofe  glad  tidings  it  was  bleft, 
 Trembled  with  doubts,Ieft  by  fuch  forged  lies 
 Some  crafty  ,falfe  pretender  might  devife 
 To  haveenfnar'd  me,  and  with  thefe  falfe  founds, 
 Defiel'd  ray  love,and  multiplied  my  wounds. 
 
 CHAP.    XXII. 
 
 Of  the  AffeSlion  of  Sorrow,  the  Gbjett  of  it 
 eyill,  fenffiDe,  Intellettuall,  asprefent  in 
 itfelfey  or  to  the  mind,  hy  memory ,  orfufpi- 
 tion,  particular  caufes,  effeffisofit.  Feare, 
 Care,  Experience,  Erudition ,  Irrefolu- 
 tiony  Defpaire,  Execration,  Diftempers  of 
 Body. 
 
 HeoppofitePaffion  to  this  of 
 Delight,  is  Griefe  and  Sorrow^ 
 which  is  nothing  but  a  per- 
 turbation  and  nnc^ia?.effe 
 wrought  by  the  prcflure  of 
 fomtfrefent  evilly  which  the 
 mind  in  vaine  ftrugleth  with, 
 
 j*  finding  it  felfe  alone  too  impotent  for  thecon- 
 b  flift. 
 
 121 
 
zvt 
 
 A  Treaiife  of  the  Tafions       j 
 
 Aid.  Evill  I  fay  either  formally,  asinfinne,  or* 
 paiae,  prefentpr  feared :  or  privatively,fuch  as  is 
 any  good  thing  which  we  have  loft,or  whereof  we 
 doedefpaire,  or  have  beene  difappointed.  And 
 this  is  in  refpeft  of  its  obje&  as  the  former  Paf- 
 fion,  either  Stnfttive  or  inielltftiuB.  Senfitive  is 
 that  anguifh  and  diftrcffe  of  Nature  which  lyeth 
 upon  thebody.  A  Paffion  in  this  fenfe  little  con- 
 ducing  tor  the  advancement  of  Nature,  beiqgall- 
 waies  joyned  with  fome  raeafure  of  its  decay,but 
 onelyStsitfervesfometimeSiOr  the  better  forti- 
 fying it  againft  the  fame  or  greater  evils ,  it  be- 
 ing the.condition  as  of  corporeall  delights, by 
 cuftome  to  grow  burdenfomeand  diftaftefull,  fo 
 ofpaines  to  become eafie  and  familiar. 
 
 The  ocher  and  greater  Griefc  is  IntelletfuaU, 
 which  in  Salmons  phraife  is,  A  wounded ftirit ;  fo 
 much  certainely  the  more  quicke  and  piercing, 
 by  how  much  afpint  is  more  vitall  then  a  body, 
 bcfidestheafigiiiftcfihe  foule,  findesafvvayes, 
 or  workcs  the  fame  fy  apathy  in  the  body,  but 
 outward  forrowes  reach  not  ever  fo  fane,  a*  the 
 fpirituall  and  higher  part  of  the  foule.  And 
 therefore  we  fee  many  men  out  of  a  miftake, 
 that  the  diftfeffc  of  their  foules  bath .., beene 
 wrought  by  a  union  to  their  bodies,  have  volun- 
 tarily fpoiled  this,to  deliver  and  quiet  that. 
 
 'ThecAu&a  of  this  Paffion,are  as  in  the  former, 
 -whatfoever  hath  in  it-p vwcrtiQ difti^bethsr 
 by  it's  union  thereunto.  There  aretfejfrfwo  ( 
 tions  in  refpe&  of  the  Ohjeff ,  chat  it  be  Ez^wd 
 Prefint.EviB  firfUnd  that  not  onely  firmdSy  in  It 
 
 ■ — — : . -""  ™W.!  . 
 
and  Faculties  of  the  Souk. 
 
 felfe^but  apprehenfively  to  the  underftanding.  And 
 therefore  wee  fee  that  many  things  which  are  in 
 their  Nature  EviS  ;  yet  outofthe  particular  di- 
 ftemperof  the  Mind,  anddeceitfulneflein  them, 
 may  prove  pleafant  thereunto.  And  this  is  the 
 chiefe  Corruption  of  this  Paflion ,  I  meane  the 
 raifplacing,or  the  undue  fufpend  ing  of  it :  For  al 
 though  ftri&lyin  its  owneproperty,itbenotan 
 advancement  of  Nature,nor  addes  any  perfe&ion; 
 but  rather  weakens  it  j  yet  in  regard  of  the  refe- 
 rence which  it  beares  either  to  a  fuperior  Law,  as 
 teftifying  our  Love  unto  the  Obedience,by  our 
 griefe  for  the  breach  thereof:or  to  our  consequent 
 Carriage  and  Anions,  as  governing  them  with 
 greater  Wifcdome  and  Providence,  it  may  bee 
 (aid  to  adde  much  perfe&ion  to  the  mind  of  man, 
 becaufe  it  ferves  as  an  inducement  to  more  caute- 
 lous  living. 
 
 The  next  Condition  in  refpeft  of  the  Objed, 
 is, that  it  be  Prefent,  which  may  fall  out  either  fry 
 Memory ,and  then  our  Griefe  is  called  Repent ance\ox 
 Fancy  and  Sujpitiw,  and  fo  it  may  be  called  Anx- 
 iety of  Mind  :or  by  Senfe  and  prefentunion,which 
 is  the  principal!  kind,  and  fo  I  call  ic  Angmfo, 
 
 For  the  firft,  nothing  can  properly  and  truly 
 worke  Griefe^  by  miniftry  of  Memory  ^  when  the 
 Obje&  or Fvill  is  long  fince paft^buttbofe  things 
 which  doe  withall  ftaine  our  Nature,  and  worke 
 impreffions  of  permanent  deformity.  For  as  it 
 falleth  out ,  that  many  things  in  their  exercife 
 pleafant,  prove  after  in  their  operations  off:  nfive 
 and  burdenfome:fo  on  the  other  fide  many  things 
 Gg  which 
 
 ZZl 
 
211 
 
 H  £.H. If. 
 
 Wad.  „  4. 
 
 ^fTreatife  of  the  Tajsions 
 
 which  for  the  time  of  their  continuance  are  irke- 
 fome  and  heavy,provc  yet  after  occafions  of  grea- 
 ter Ioy.  Whether  they  be  means  ufed  for  the  pro- 
 curing of  further  good. 
 
 Per  v  Aries  cafusjertet  drfcrlmina  rerum 
 Ttndimw  in  Latum, fides  ubifce. 
 
 Through  various  great  mi  (haps  &  dangers  ftore, 
 We  haften  to  our  home  and  wifhed  fliore: 
 Where  fates  do  promife  reft,  where  Troy  revives. 
 Only  referve  your  felves  for  better  lives. 
 
 Or  whether  they  be  Evils  which  by  our  Wife- 
 dome  we  have  broken  through  and  avoided  5 
 
 ■■    oms  fed  fr  b*c  elitn  memMJfc  iuvabit.  , 
 
 When  we  are  arrived  at  eafe, 
 Remembrance  of  a  ftormedoth  pleafc. 
 
 The  Obje&s  then  of  Repevtme  are  not  our 
 paffive,but  our  a&ive  Evils :  not  the  Evils  of  fufife- 
 ring,  but  the  Evils  of  doing  •  for  the  memory  of 
 affliftions  paft,  reprefents  unto  us  Nature  loofed 
 and  delivered,  and  fhould  fo  much  the  more  in- 
 ereafeour  Ioy  ,  by  how  much  redemption  is  for 
 the  moft  part  a  more  felt  bleffing  than  Immunity; 
 but  the  memory  otfwnes  paft  reprefents  Nature 
 obliged,  guilty,andimprifoned.  And  fo  leaves  a 
 double  ground  for  Griefey  the  ftaine  or  pollution, 
 and  the  guilt  or  malediction  a  deformity  to  the 
 Law,  and  a  curfe  from  it.  It  would  be  improper 
 
 here 
 
and  Faculties  oftbeSoule. 
 
 here  to  wander  into  adigreflion  touching  Repen- 
 tance jm\y  in  a  word  it  is  then  a  Godly  Sorrow,  when 
 it  proceeds  from  the  memory  of  Evill ;  not  fo 
 much  in  refpedl  of  the  punishment  as  oftbcjlawe. 
 When  we  grieve  more  becaufe  our  fin  hath  made 
 us  unholy,  then  becaufe  it  hath  made  us  unhappy  5 
 and  not  only  becaufe  we  are  runne  into  the  danger 
 of  the  Law,but  becaufe  we  are  run  out  of  thie  way 
 of  the  Law,  When  it  teacheth  us  to  cry3not  only 
 with Pbaraob,nkc away  this  Plague-,but  with  Ifra- 
 el  in  the  Prophet,  take  away  Iniquity. 
 
 Concerning  Griefe of  Preoccupation^  arifing  out 
 ofa  fufpitious  Feare  and  expe&ation  of  Evill, 
 I  know  not  what  worth  it  can  have  in  it,  unleffe 
 haply  thus,  that  by  fore-accu  doming  the  Mind 
 to  Evill, it  is  the  better  ftrengthned  to  ftand  under 
 it :  For  Evils  by  premeditation,  are  either  pre- 
 vented or  mitigated,the  Mind  gathering  flrength 
 and  wifedome  together  to  meet  it.  And  therefore 
 it  is  prudent  advife  of  Plutarch,  that  weefliould 
 have  a  prepared  Minde,which  when  any  Evill  fal- 
 lethout3mightnotbe  furprifed  by  it.  To  fay  as 
 dnaxagorasdid  when  he  heard  of  the  death  of  his 
 Sonne,  [dome genuine  mortaltm,  I  know  that  I  be- 
 gat a  mortal!  Sonne*  I  know  that  my  riches  had 
 wings,and  that  my  comforts  were  mutable.  Pre- 
 parednefTe  compofeth  the  Minde  to  patience. 
 Vlyjfes  wept  when  he  faw  his  Dogge,which  he  did 
 not  when  he  faw  his  Wife :  he  came  prepared  for 
 the  one,but  was  furprifed  by  the  other* 
 
 "5 
 
 Gg    2 
 
 Hum 
 
 Prtcogltati 
 mali  mollis 
 ifttu.S*ih 
 Epift.17- 
 Vid,Cic.THjc 
 
 PlHt%deTmq> 
 
2,Z<f 
 
 dnfilatio  ad 
 Hclviam. 
 
 TjxUi, 
 
 6  dip/ $12, 
 
 if  Treatife  ofthe^Pafiions 
 
 Hum  ego  ft  pot  ui  t  ant  urn  [per  are  dolor  em^ 
 Et  perfcrrc  fororp$tcro. 
 
 Had  I  forefeene  this  Griefe,  or  could  but  feare  it, 
 I  then  fhould  have  compos'dmy  felfetobeareit. 
 
 Which  is  the  reafon  why  Pbilofopbers  pre- 
 fcribe  the  whole  courfe  of  a  Mans  Life,to  be  only 
 a  meditation  upon  Death ;  becaufe  that  being  fo 
 great  an  Evill  in  it  felfe,  and  fo  furc  to  us,it  ought 
 to  be  fo  expededjas  that  it  may  not  come  fudden, 
 and  find  us  unprepared  to  meet  the  King  of  Ter- 
 rour.  For  it  is  in  the  property  of  cuftorae  and  ac- 
 quaintance,not  only  to  alleviate  and  aflwage  evils 
 (to  which  purpofe  Seneca  fpeakes,  pcrdtdijti  tot 
 mala  ft  nendum  mifera  ejfe  didicifii^  thou  haft  loft 
 thy  affli&ions  if  they  have  not  yet  taught  thee  to 
 be  miferabk)but  further  as  Arijlotle  notes, to  work 
 fome  manner  of  delight  in  things5at  firft  trouble- 
 fome  and  tedious  ;  and  therefore  hee  reckoneth 
 mourning  amongft  plcafant  things,  and  teares 
 are  by  Nature  made  thewitneffesas  well  of  Ioy 
 as  of  Griefc. 
 
 He  hi  ft  theflwejaft  teares  ran  from  his  eyes, 
 When  he  his  native  Countreyfrft  efyyes. 
 
 And  Se»eca(\vhhheT  Philofophically  or  Rheto 
 ricaIIy)obfer  ves,  that  obftinacy  and  refolvcdnefTe 
 
 in 
 
and  Faculties  of  the  Soule. 
 
 in  griefe,  doth  fo  alter  the  nature  of  it,  utfiat  tan- 
 dem infelicis  animi  prava  voluptas  dolor*  That  at 
 length  it  turnes  into  a  kind  of  pleafant  pair.e,  fure 
 lam  the  Apoftlebiddeth  us  count  it/^,  whenwee 
 fall  into  temptations. 
 
 The  laft  prefence  of  Grief  was  Reall^fhtw  fome 
 ponderous  eviil  either  of  Afflidion  or  of  Sinnc, 
 the  lofle  of  fome  good  wherein  we  delighted,  the 
 difappointment  of  fome  hope  whereon  we  reJyed 
 meeting  with  imporency  in  our  felves,  to  remove 
 what  we  fufFer,to  recover  what  wee  lofe,to  fupply 
 what  we  want ,  doth  bruife  and  lie  with  a  heavy 
 weight  upon  the  tendered  part  of  Man,his  Soule 
 and  Spirit.  And  in  this  I  cannot  find  confidered 
 meerly  initfelfeany  worth  at  all  (it  being  no- 
 thing  elfe  but  the  violation  and  wounding  of  Na- 
 ture)but  in  order  to  the  effefts  which  ic  produ 
 ceth3it  may  have  fundry  denominations,  either  of 
 a  ferviceable,or  of  a  corrupt  affe&ion.  I  fhall  but 
 briefly  name  them,  and  pafTeover  to  the  next. 
 
 The  profitable  effe&s  are  principally  thefe  : 
 Firftjasitisaninftrumentofpubliqueadminiftra- 
 tion  &  difcipline.  It  is  as  it  were  both  a  School- 
 matter  and  a  Phi  fit  ian,  to  teach  and  to  cure:fo  the 
 Philofopfier  telleth  us3  that  by  pleafure  and  pain. 
 Children  are  trained  up  unto  Arts  and  Sciences, 
 theRod  being  unto  the  Mind,  as  a  Rudder  uBto  a 
 Shipifo  the  Prophet  David  putteth  chaftifement 
 and  inflruftion  together  :  Blejfedis  themanwhom 
 thou  thajleneft \andteacheth  out  of  thy  /w,and  again, 
 It  is  good  for  me  that  I  have  been  iffliffed^  that  I 
 might  learne  thy  Cowmandemems.  Therefore  God 
 Gg  3  gave 
 
 225 
 
 E'  qn&iam 
 
 valitpu 
 
 Clcm.Alex. 
 P*dagJtu:.S. 
 
 Etbic.ii  o.«,i. 
 Calamitous 
 remedia. 
 SezdeTranq. 
 
 -W.119.7X. 
 
 lCU22.il, 
 
ll6 
 
 Gra?!'ledo'arii 
 
 ligation  nlm 
 
 fir  fq\vcnit 
 Jolttiiivebus. 
 
 Zihie.U*  .f«3. 
 
 Scndt  otk9 
 Saptext.c.4. 
 
 A  Treat;  :i  'afiions 
 
 Epifl.67> 
 
 EibicJ$.  C.8. 
 
 Ssi',&  c. 
 Eurif,U?c. 
 
 ytd.Plut.t.  & 
 
 Amic.Coufol, 
 Ad  Ap$U»nium 
 
 the  Law  in  the  Wilder  ntfcx  wher.  the  people  were 
 in  want  and  under  difcipiine:to  *  <ote  that  Griefe  is 
 a  good  inftrument  unto  lcarnin^for  after  in  their 
 profperity  tbcy  would  not  heare. 
 
 And  as  it  is  a  means  to  xuchio  it  is  a  means  to 
 cure  too  ;  for  therefore  paine  is  ufually  made  the 
 matter  of  puniftment,  that  as  Men  offend  by  fin. 
 full  pleafure,  fo  they  may  bee  amended  by 
 wholfome  fbrrow.  ac/  ^  /aT/»«<u  a*  tut  tmnim:  Cures 
 are  ufually  wrought  by  contraries. 
 
 Againe,  it  doth  by  Experience  ftrengthen  and 
 harden ,  making  both  wife  and  able, for  enduring 
 further  calamities,^/  Dem  amat,  indurat  &  tw- 
 eet. God  exercifeth  and  traineth  thofe  whom 
 he  loves  3  bringing  chera  up  nonin  delicijsfeditt  ca- 
 (lris,x\ot  in  Paradife,  but  in  a  WildcrnefTe.  Now 
 as  the  Philofopher  fpeaketh,  *o*z  i  «MW«  *V  *w» 
 m&xtm  ik-  Experience  is  a  kind  of  fortitude  and 
 armour,whereby  a  man  contemneth,^*Jr«™*****> 
 many  things  which  are  mdced,bmterriculame0t4, 
 skar  crowes  to  ignorant  and  weake  minds.  Wher- 
 as  when  paines  have  wrought  patience,  and  pati- 
 ence experience  of  an  iflue  and  efcape,  that  expe- 
 rience armes  the  Soule  unto  more  patience  in 
 newafTaults.  For  if  Gold  were  a  rational!  crea- 
 ture,baving  paft  through  the  fire  and  kept  its  own 
 Nature  u  nviolate,it  would  never  after  be  the  lefle 
 afraid  of  the  fire.  And  as  Plutxrch  excellently 
 fpeakcth,  A  wife  Man  ftiould  be  like  gold,to  keep 
 his  Nature  in  the  fire.  Strangers  diflike  many 
 things  in  aplace,which  thofe,that  are  home-born, 
 andufedunto,doeafilydigeft  :  thus  the  Apoftle 
 arguetb, 
 
andVaculties  of  the  Souk. 
 
 ar^ueth,  God  hath  delivered,  and  doth  deliver  5 
 therefore  he  will  deliver.  So  Vlyffes  in  Homer. 
 
 Heft*  >£  ^jt'A,*  woWv'J^a^Jy. 
 
 /7*  fowe  with  afirme  mind^  what  ere  comes  more, 
 Having  endnr'dfo  many  Grief es  before. 
 
 And  elfewhere  on  the  fame  manner  he  incou- 
 raged  his  companions  on  the  Sea. 
 
 Sirs*,  wy  are  not  now  to  learne  what  firrowes  arey 
 Having  felt  fo  many  •  and  th  is  now  by  far  re 
 Comes  fhort  of  that  which  we  endured theny 
 when  the  proud  Cyclops  fhut  us  in  his  den : 
 Yet  that  wefcaft^  he  of  his  prey  didmijfe, 
 Hereafter  wefhalljoy  to  think  of  this. 
 
 *  Thus  as  Iron  which  hath  palled  through  the 
 fire, being  quenched,is  harder  than  it  was  before: 
 fo  the  Mind  having  paffed  through  troubles  ,  is 
 the  more  hardened  to  endure  them  againe.  And 
 therefore  it  is  wife  advice  which  learned  Men 
 give,  to  let  Griefes  have  a  time  to  breath,and  not 
 to  endeavour  the  flopping  of  them  ,  while  they 
 are  in  Impetu,  and  in  their  firfl:  rifing.  As  Phifiti- 
 ansfuffer  humours  toripefl,  and  gather  to  fome 
 head,  before  they  apply  medicines  unto  them. 
 When  time hath  a  little  conco&ed  Griefe  j  and 
 experience  hardened  and  inftriufted  Nature  to 
 
 ftand 
 
 tlj 
 
 icor.1.9.10. 
 
 Odyff.z  ia i. 
 
 Qdyfi^zoZ. 
 
 • 'Vlut.de  Ji£ 
 &  >Amic.&  dc 
 Sinit.  tuenda. 
 ft  Cruditm  ad- 
 hmvufausmc- 
 dentlum  mamti 
 reformidat3  dc~ 
 indepatitur^afq-y 
 ultro  rcquirit. 
 Sic  Reccnsani- 
 miDelor  tonfo- 
 lationei  rejicit 
 atq-,  refugit^wox 
 deftd.rat  &  cle- 
 ment er  admetii 
 ac^uiefcit.  plin- 
 Ep.l%.c.\6. 
 yid.plutXonfl 
 adApolt; 
 
Z28 
 
 Ovid,  de  7^- 
 med.AmwAi. 
 
 OT  tun  wctpeu- 
 
 Sopboc.  <tdlp9 
 
 #  ■  Tjji  ^  Srroy 
 
 TO*    V£0»    77t)Mi 
 
 era/  x'diratdUffttft 
 
 Of  this  medi- 
 cine we  read 
 in  Homer, 
 
 ®A  Treatife  of  the  Taftions     \ 
 
 (land  under  it.  It  doth  then  willingly  admit  of 
 thofe  remedies,which  being  unfeafonably  apply- 
 ed  it  reje&eth  and  refifteth. 
 
 g)uis  matrtm  nifi  mentis  inofs  infmtre  nati 
 Flere  vet  At  i  non  hoc  ilia  monenda  loco  eft. 
 
 Cumdederit  lacbrymas  animumq^explevent  <egrumy 
 I  He  dolor  verb  U  emoderandus  em. 
 
 Who  would  forbid  a  Mother  then  to  mourne, 
 When  her  Sons  afhes  are  warme  in  his  urne  c 
 But  when  fhe's  cloyd  with  tears, &  forrow's  rage 
 Is  over,  Counfell  then  may  Griefe  aiTwage. 
 
 Whereas  before  it  doth  rather  exafperate 
 than  allay  it.  For  of  all  Paifions ,  this  of  Griefe 
 doth  left  admit  of  a  fimplc  cure  from  the  di&ates 
 of  Reafon ,  except  it  have  a  time  given  it  too, 
 wherein  it  may  like  unto  *  new  Wine  y  defer- 
 vefcere,  flack,  and  come  to  its  juft  temper  again. 
 
 The  laft  profitable  effeft  is  feare  and  fufpition, 
 care  or  follicitoufneffe  to  avoid  thofe  evils  which 
 opprefTe  our  Nature-,  a  cautclous  difcourfe  and 
 confutation  of  reafon,  how  it  may  either  efcape 
 or  prevent  the  evils  which  Experience  hath 
 taught  it  to  decline,  as  a  bnrnt  child  the  fire.  For 
 all  Paflibns  fo  long  as  they  collect  reafon ;  and 
 fet  that  on  work ,  are  of  good  ufe  inthe  minds 
 of  Men -and  indeed ,  the  counfels  and  commu- 
 nion of  right  reafon  alohe  ,  grounded  on  and 
 guided  by  Religion,  are  only  that  Nepenthes  and 
 medicine  againft  Griefe ,  which  who  fo  mixeth 
 
 and 
 
and  Faculties  of  the  Souk. 
 
 and  applyeth  aright,  fhall  not  fpend  nor  load 
 himfelfe  with  unufefull  farrow.  Thus  as  Bees 
 doepoife  themfelves  with  little  gravell  ftones, 
 that  they  may  not  be  carried  away  with  the  wind, 
 which  the  Poet  hath  elegantly  exprefled  : 
 
 ■fdfc  Lapi/loSy 
 
 Vt  Cymb&inflabiles  fluff  u]tici  ante  faburraw 
 Tollnntfiisfefefer  mania  nub  i  la  li  brant. 
 
 As  Ships  with  ballace,fo  the  little  Bee 
 With  gravel's  pois*d,that  he  may  fteady  flee. 
 
 So  patience  and  wifedome  in  the  bearing  of 
 one  forrow,doth  keep  the  mind  in  a  ftab»Ie  condi- 
 tion againft  any  other,  A  man  doth  never  over- 
 grieve,  that  keeps  his  eares  open  to  conn  fell,and 
 his  reafoo  to  judgement  above  his  Paflion. 
 
 Theeyill  effects  of  gricfe  commonly  followes 
 the  excefTe  of ir3and  they  refpe ■&.  the  Reafon \  the 
 Witi^nd  the  Body^'m  the  Reafon,  it  workcth  diftra- 
 &ions3wefoIution,andweakncflTc.?  by  drawing 
 themaineftraineof  it,  rather  to  a  fearefull  con- 
 temptation  of  it's  owne  mifery,  then  toa  fruitfull 
 Difcourfehowtoavoidcit,for  as  the  motions 
 of  a  wounded  Body,  fo  the  Difcourfes  of  a  woun- 
 ded Minde  are  faiRt,uncertaine  and  tottering. 
 
 Secondly,in  ihzWill>  it worketh  firft  Deftaire^ 
 for  it  being  the  propertie  of  grief e  to  condenfate 
 and  as  it  were  on  all  fides  befiege.  the  Minde, 
 the  more  violent  the  Pafifion  is,  thelefle  appa- 
 rant  are  the  Paffages  out  of  it.  So  that  in  an  ex* 
 
 Hh  tremiry 
 
 119 
 
 OJiffA*1*- 
 
 Tltttarcb. 
 SjmpofJ.i.  Cd, 
 Mtc?obJ.7c.l 
 CUm,  Atexj/t 
 lyrotrept.N*- 
 'Ktw.CarmiiT. 
 mmbttlipa- 
 trtstd  filial 
 
 Geo'gJ  4. 
 'PlutarcbMb. 
 defulert%Ani* 
 ma.1. 
 
 Iliad  t  6j< 
 
 h'z  lif  in  •  tt 
 
 fihi-^m  waff 
 
 tjvȣ\  tv/*  **  let 
 A*  tXAisHi xv  to" 
 
2}0 
 
 lib  l,i.  And 
 
 ItY.  IO.I4. 
 
 aATreatife  of  the  Tafsions 
 
 treraity  of  anguifh  where  the  PafTagcs  are  in 
 themfclves  narrow,and  chereafon  alfo  blind  and 
 weakctofinde  them  out,  theMindeis  conftrai- 
 ned  having  no  Objed  but  it's  owne  paine  to  re 
 fled  upon,to  fall  into  a  darke  and  fearefull  con. 
 templation  of  it's  owne  fad  eftate,  and  marvel- 
 lous high  and  patheticall  aggravations  of  it,  as  if 
 it  were  the  greateft  which  any  man  felt.    Not 
 confideringthatit  fecles  it's  owne  forrow,  but 
 knowes  not  the  weight  of  other  mens.  Whereas 
 if  all  the  calamities  of  mortall  men  were  heaped 
 into  one  Storehoufe,  and  from  thenceevery  man 
 were  to  take  an  equall  portion.   Socrates  was 
 wont  to  fay  that  each  man  would  rather  choofe 
 to  goe  away  with  his  owne  paine. 
 
 And  from  hence  it  proceedeth  to  many  other 
 effe&s,fury,finfullwi(hes  and  execrations  both 
 againft  it  felfe  and  any  thing,  that  concurred  to 
 it's  being  in  mifery,  as  we  fee  in  Ifrael  in  the 
 Wildernefle  &  that  mirror  of  Patience  lob  him- 
 felfe  5  and  thus  Homer  bringeth  10  Vlyjfts  in  def 
 paire  under  4  fore  tempeft  bewailing  himfelfe. 
 
 Thrice  foure  times  happy  Grecians  who  did  fall 
 To  gratifie  their  friends  u  nder  Troy  wall. 
 Oh  that  I  there  had  rendred  my  laft  breath, 
 When  Trojan  darts  made  me  a  marke  for  Death, 
 Then  glorious  Rites  my  Funerals  had  attended. 
 But  now  my  life  will  be  ignobly  ended. 
 
 Another  evilleffe  ft  is  to  indifiofc  and  difable 
 
 for 
 
and  Faculties  oftkeSoule. 
 
 Ill     I 
 
 forD/ttie,  both  becaufe  Griefs  doth  refrigerate   Jrtf.Prok, 
 (as  the  Pilofopher  tellcth  us)  and  that  is  the  fc^, 
 worft  temper  for  a&ion  ^and  alfo  diverts  the  /^-i$o. 
 Minde/rom  any  thing,  but  that  which  feeds  &9]%^tS£ 
 and  therefore  David  in  his  forrow  forgot  ro  eate 
 his  bread,  becaufe  eating  and  refrefhing  of  Na- 
 ture is  a  mittigating  of  Griefe>as  Pliny  telleth  us. 
 And  laftly,  becaufe  it  weaknetb3 diftra&eth  and 
 difcourageth  the  Minde ,  making  it  foft  and  ri- 
 rnerous,apt  to  bode  evils  unto  it  felfe. 
 
 Crudelis  ubique  luttttt  ubique  pauor* 
 
 G  riefe  and  fcare  goe  ufually  together. 
 
 And  therefore  when  %/B.neas  was  to  encourage 
 his  friends  unto  Patience  and  a&ion  >  he  was  for- 
 ced to  diflemble  his  owne  forrow. 
 
 •Curifque  ingtntibus  &ger 
 
 Dolor  Cib$, 
 UuitUTiPlint 
 
 S pern  vultufimulat^f  remit  altumcorde  dolorem. 
 
 Although  with  heavy  cares  and  doubts  diftreft, 
 His  looks  fain'd  hopes  and  his  heart  griefes  fup- 
 
 (preft. 
 
 And  it  is  an  excellent  defcription  in  Homer  of 
 the  fidelity  o{\^4ntiUchw  when  he  was  comman- 
 ded to  relate  unto  Achilles, the.  fadnevves  of  Pa* 
 troclm  death. 
 
 When  Mcnelaus  rave  him  this  command. 
 Antilochus  aftonifieddidftand. 
 
 Hh  2 
 
 Smitten 
 
 <y£nea<(,2, 
 
 Cenfilium  v  Hi- 
 nt [tgU  & 
 fptm  frontt 
 ftrenMl. 
 
1$Z 
 
 li>U&fragi§ 
 Xtftor  Unit* 
 
 \  dtuqucmobru- 
 i  it  mare  C It- 
 
 vum  tentmtm. 
 Senea  adpe- 
 j  i'tb.c.6. 
 
 \ArlflJ«.*. 
 I  OratJihsJia- 
 Li. 
 
 \VtdiOd'![S- 
 
 ! 703.71*. 
 
 I'Damjfcevmde 
 Orthodox  fid* 
 M.f.14. 
 
 ,*  Ewtjs7ty»  A 
 SopbQC<A]cLX 
 
 a  St  d  tide  tin 
 grates  intabtf- 
 citfovidtndo 
 fucctj/m  kmi' 
 
 num\carpitq'y 
 &catpitur 
 vndfiipplici- 
 umq-fiumtft 
 Qvid-Mtt.*. 
 Up  urn  e(i 
 mirtatibu* 
 netura  rccen- 
 t em  aher um 
 fel'uitaiem 
 *£>«  oc&'is 
 ititr*  fpisne 
 TacMiQ.t.i. 
 Aut  ttbi  ma- 
 lum qu'fdflHt 
 alter i  Boy  urn 
 EveTiit^Bion 
 tdrndtvolum 
 qwndam  qu<rn 
 infamejpex 
 itydpudiLair'. 
 
 ._ —     ,,„  „  1  wmmmmmmmmmmmmmmmmmmmmmmmi^m 
 
 dA  Treatife  of  the  Fafiont 
 
 Smitten  with  dnmbneffe  through  hisgrieft  and  ft ares  a 
 
 Hisveyce  was  ^opt^andhu  eyes fwamweintearcs, 
 
 Tet  none  of  all  this  ^riefe  did duty  flay  a 
 
 He  left  his  Armes  tvbofe  weight  mig  bt  caufc  delay . 
 
 yyindwent^andwept^andrmywithdolefullword^ 
 
 Tb.it great  Patroclus/e//  by  Hc&ors  fword. 
 
 *  Inatempeft  faith  Seneca,  that  Pilot  is  to  be 
 commended ,  whom  the  fhipwracke  fwalloweth 
 up  at  the  Sterne,  with  the  Rudder  in  his  hand. 
 
 And  it  was  the  greatcft  honour  of  Mary  Mag- 
 daleneythsit  when  above  all  other,  fhewept  for  the 
 lofle ofChrift,yet  then  ofallother  fte  was  moft 
 diligent  to  feekc  him. 
 
 LaftIy,inthebody  there  is  no  other  Paffion 
 that  doth  produce  Stronger ,  or  more  lading  in- 
 conveniences by  preffure  of  heart, obftruflion  of 
 fpirit,waftingof  ftrength^dryneflc  of  bones ,  ex- 
 banding  of  Nature.  Griefe  in  the  heart,  islikea 
 Moath  in  a  garment ,  which  biteth  afundcr ,  as 
 it  were  the  firings  and  the  Urcngth  thereof,  flop- 
 peth  the  voyce,  loofeth  the  joynts,  withercth  the 
 flefhjfhrivelletbtheskirjne,  dimmeth  the  eyes, 
 cloudeth  the  countenance,  deflourcth  the  beau- 
 ty,trcubIeththeboweis5inoneword,diforderetb 
 the  whole  frame. 
 
 Now  this  Paffionofgriefeis  distributed  into 
 many  inferiour  kindes ,  as  Gr/efeoi  Sympathy  for 
 the  evils  and  calamities  of  other  men,  *  as  if  they 
 were  our  owne,  considering  that  they  may  like- 
 wife  befall  us  or  ours  which  is  called  mercy, gxkfc 
 ohrepining  at  the  good  of  another  man,as  if  his 
 
 happinefTe 
 
and  Faculties  of  the  Soule, 
 
 happinefTe  were  our  mifcry  :  As  that  Pillar 
 which  was  ffght  unto  I  frae!  to  guide  them,  was 
 darknefle  unto  the  Egyptians,  to  trouble  and 
 amaze  them  ,  which  is  called  Envie.  Griefeof 
 b  Fretfuhejfe  at  the  profpericy  of  evill  and  un- 
 worthy  men,  which  is  called  Indignation^  griefe 
 q[ Indigence  when  wefindebur  felves  want  thofe 
 good  things  which  others  enjoy,  which  we  eavic 
 not  unto  them /but  defirc  to  enjoy  them  our 
 felves  too ,  which  is  called  Emulation^  griefeof 
 Guilt  for  evill  committed,  which  is  called  Repen- 
 tance, and  griefe  of  Feare  for  evill  expe&ed3which 
 is  called  D efraire,  of  which  todifcourfe  would 
 be  over  ted  ious^and  many  of  them  are  mod  lear- 
 nedly handled  by  Ariftotle  in  his  Rhetoricks. 
 And  therefore  I  wall  here  put  an  end  to  this 
 Paflion. 
 
 m 
 
 CH  A  P.     XXIII. 
 
 Of  the  affeftion  of  Hope,  the  OhjeB  of  ih 
 Good  FuPure,Pofiil>ley  D  iff  cult, of  Regu- 
 lar and  Inordinate  Defyaire. 
 
 I^S^LSfi^Bi  ^e  next  Ranks  *nd  Series,  is 
 of  Irafciblt 'Papons ,  namely 
 thofe  which  refpeft  their 
 Ob)z0t,  as  annexed  unto 
 fonae  degree  of  Difficulty^  in 
 the obtaining,ot  avoiding  of 
 it,  the  firft  of  which  is  Hope% 
 
 vhereby  I  underftand  an  earned  and  ftrong  in- 
 
 Hh  3  clination 
 
 ii.  PA/  75-12. 
 i$j*&.£i.7« 
 
 Eccl  s  io.?, 
 
 MtirinsrU  Li- 
 
 tinm  1  vmuto 
 jteet  &  Cd'Q 
 p&rv&.Vaupii- 
 
 PairiciesQHt- 
 ?jesc-pibuscu/n 
 prs-xjocet  vnus 
 qu&  tondiii it 
 gravis  laveni 
 mlbi'yr<bt 
 fcnobzii&c. 
 d,ffiiHe  eft 
 Satyram  non 
 fcribete*  luvt- 
 
 Vid.Ariftat, 
 PjhirMb-z* 
 
 rgfM* 
 
 Vtd,Snid<im 
 
*n 
 
 !■    ■        I       ■     111———————————*       111  ' 
 
 A  Treatife  of  the  ^Pafsions 
 
 Iliad.  £7?4. 
 S 11  •das* 
 
 SiromJib.i. 
 Sp'sqnafipet 
 animiJfid. 
 HijpaUOri^ 
 
 Contempttth 
 
 eft  [pet tubas 
 jpa  tio per  fi- 
 de m>non  Re 
 
 7^ecpo(l'tf\io 
 fedexptftatio. 
 Tcrtult.reRe- 
 fnr  cap  23. 
 
 Hebr.u. 
 
 clination  and  expe&ation  of  fome  great  good 
 apprehended  as  yofiible  to  be  obtained,  though 
 notbyourowne  ftrength,  nor  without  fome  in- 
 tervenient  Difficulties.  I  fhall  not  colled  thofe 
 prayfes  which  are  commonly  beftowed  upon  it, 
 nor  examine  the  contrary  extreames  of  thofe 
 whodec!airneagainftit,makingita  meanes  ei- 
 ther of  augmenting  an  unexpected  evill  3  before 
 not  fufficiently  prevented,  or  of  deflowring  a  fu- 
 ture good  too  haftily  pre-occupated,  but  fhall 
 onely  touch  that  dignity  and  corruption  which 
 I  fhall  obfervc  to  arife  from  it,  with  reference  to 
 it'sObjedtSjCaufes^and  Effedb. 
 
 Concerning  the  Qhjeffox  fundamental!  caufe 
 of  Hope,  Ic  hath  thefe  three  conditions  in  it, 
 That  it  be  a  Future ,  a  Pofible^  a  Difficult 
 Good. 
 
 FirftjFatefif,  for  good  prefent  is  the  Objed  of 
 
 our  fenfcjbut  Hofe  is  of [things  not  feeney  for  herein 
 
 is  one  principall   difference   betweene  divine 
 
 Faithttx\<\  divine  Hope,  that  Faith  being  &*&*  «•> 
 
 ik^ofjUtay,  The  fubftance  of  things  hoped for ,hath  ever 
 
 refpe&toit'sObjeft,  asinfome  manner  prefent 
 
 and  (ubfifiing  in  the  promifes  and  firft  fruits 
 
 which  we  have  of  it,  fo  that  the  firft  effeft  of 
 
 Faith  is  a  prefent  Intereft  and  Title;  but  the 
 
 operation  of  Hope  is  waiting  and  expe<5ration5 
 
 but  yet  it  will  not  from  hence  follow,  that  the 
 
 more  a  man  hath  of  ihcpre fence  of  an  Objc<3,  the 
 
 iefle  he  hath  of  Hope  towards  it  ,  for  though 
 
 Hope  be  fwallowed  up  in  the  compleat  prefence 
 
 of  it's  O  bjeft,  yet  it  is  not  at  al  I  diminished  but 
 
 encreafed 
 
and  Faculties  of  the  Soule 
 
 encreafed  rather  by  a  partiall  prefence ,  and  as  in 
 Maflie  bodies  though  violent  mot-ons  be  in  the 
 weakeft,  as  being  furtheft  from  the  ftrength  that 
 impelled  them,  yet  naturall  arc  ever  fwiftcft  to 
 wards  the  Center,  as  neareft  approaching  unto 
 the  place  that  drawesthem:  foin  the  Hopes  of 
 men,  though  fuch  as  are  violent  and  gco.indle  (Te 
 proove  weaker  and  weaker,  and  fobreakeouc  at 
 laftinto  emptineffe  and  vapour.  In  which  ref 
 ped  * Philofophers  have  called  Hope  the  dreames 
 of  waking  men  •  like  that  of  the  M  ufitian  whom 
 Diompm  deceived  with  an  empty  promife,  of 
 which  I  fpake  before:  yet  thofe  that  are  flayed 
 and  naturall,  are  evermore  fttong,whcn  they  have 
 procured  a  larger  meafure  of  prefence  and  union 
 to  their  Objeft,  £hto  frepius  accedimm  ad  Jpem 
 ftttendi  eo  impatientius  carernus.  The  nearer  we 
 come  to  the  fruition  of  a  good,  the  more  impati- 
 ent we  are  to  want  it. 
 
 And  the  reafon  is  becaufe  Go$dne(fe  is  better 
 knownejWhen  it  is  in  an  nearer  view  of  the  under, 
 (landing,  and  more  unite  thereunto.  And  the 
 more  we  haveof  the  knowledge  of  goodneflfe,  the 
 morewebaveoftheDefircof  it,  if  any  part  be 
 abfent.  Befides  all  grcedineflfe  is  attra&ive,  and 
 therefore  the  more  we  know  of  it  3  the  fafter  we 
 haften  to  it."  And  it  is  the  nature  of  good  to  en- 
 creafe  the  fenfe  of  the  remainders  ofevill.  So 
 that>though  the  number  of  our  defe&s  be  leffe- 
 ned  by  the  degrees  of  that  good  we  have  obtai- 
 ned unto,  yet  the  burthen  and  moleftation  of 
 
 them 
 
 zp 
 
 ?lu»  up  ad 
 
 .2, 
 
 An#  Ethic. 
 I  b 9&    In- 
 tarcb.de  am* 
 dit. 
 
 lib.  6. 
 
 GpKrJhituyjrxt 
 
 2-  Ptt.£.|2. 
 
36  A  Treatife  of  the  Tafiions 
 
 l  them  is  increafed,and  therefore  the  more  poffet- 
 fion  we  have  of  good,  the  greater  is  our  wearine* 
 of  evill,  and  the  more  Nature  feeleth  her  de- 
 fers i  the  more  doth  (he  defire  her  rcftaura- 
 tion. 
 
 The  next  condition  in  the  Objeft  of  our  Hope 
 itpcfiibilityfox  though  the  will  fomctimes  being 
 inordinate  maybe  tickled  with  a  defire  of  im- 
 poflibilities3undcr  an  impIicitacondition,if  they 
 were  not  fo,  yet  no  hope  whither  regular  or  cor- 
 rupt can  refpeft  it'sobjeft  under  that  apprehen- 
 fion.  It  worketh  two  paflions  mod  repugnant 
 to  this,  hatred  anddefpaire,  the  one  being  a 
 proud  oppofition,  the  other  a  drcadfull  flight 
 from  that  good, in  which  the  mind  perceiveth  an 
 impoflibility  of  attaining  it. Now  theapprehen 
 fionofpofifibility  is  nothing  elfe  but  a  conceit 
 of  the  convenience  and  proportion,  betweene  the 
 uuemeanes  unto  an  end  hoped,  and  theftrength 
 '  of  thofe  powers  which  are  to  worke  or  beftow 
 them;  or  if  theybefuch  ends  as  are  wrought 
 without  any  fuchmeancs,  by  the  bare  and  im- 
 mediate hand  of  the  worker,  it  is  an  apprehen- 
 fion  of convenience.betwixt  the  &i /I  and  power  of 
 him  thatbeftoweth  ir. 
 
 Here  then  becaufe  I  finde  not  any  arguments 
 oflargedifcourfeintheoppofitepaffion.funlefre 
 we  would  parte  fro  naturalor  morall  unto  Theo- 
 Iogicall  handling  thereof)  we  may  obferve  what 
 manner  o?dcj)air  is  only  regular  &  allowable,  I 
 mean  that  wch  in  matters  of  importance  drives  us 
 
 out 
 
and  Faculties  of  the  Soule. 
 
 out  of  our  felv€S3or  any  prcfumption  and  opinion 
 of  our  own  fufficiency.  But  that  defpairc  which 
 rifcth  out  of  a  groundleffc  unbclicfe  of  the  Power, 
 or  diftruft  of  the  Goodnefje  of  a  fuperiour  Agent 
 (cfpccially  in  thofc  things  which  depend  upon 
 the  Will  and  Omnipotency  of  God)  hath  a  dou- 
 ble corruption  in  it,  both  in  that  it  defiles,  and  in 
 that  it  ruines  Nature:  defiles,  in  that  it  conceives 
 bafely  of  God  himfelf,  in  making  our  guilt  more 
 omnipotent  than  his  Power,andfinne  more  hurt- 
 full  than  he  is  good  :  rums,  in  that  the  mindc  is 
 thereby  driven  to  a  flight  and  damnable  con- 
 tempt of  all  the  proper  means  of  recovery . 
 
 Of  this  kind  o£  Defpaire,  there  are  three  forts  : 
 The  one  Senfual^vifing  out  of  an  exceifive  love  of 
 Good,Carnal3  and  Prefent  $  and  out  of  a  fecure 
 contempt  of  Good,  Spiritual,  and  Future.  Like 
 that  of  the  Epicures,£«  u*  eat  and  drink  while  we 
 may,  To  morrow  wefhaHdie :  The  other  Sluggtfh, 
 which  dif-heartenethandindifpofeth  for  A<2ion, 
 caufing  men  to  refufe  to  make  experiments  about 
 that  wherin  they  conclude  before  hand  that  they 
 ftiall  not  fuccecd :  The  third  Sorrowful/,  arifing 
 from  deep  and  ftrong  apprehenfions  of  Feare, 
 which  betrayeth  and  hideth  the  fuccours  upon 
 which  Hope  fhould  be  fuftaincd :  as  in  the  great 
 Tempeft  wherein  Saint  /Wfuffercd  fliipwrack  -, 
 when  the  Sunne  and  Starres  were  hid,  and  no- 
 thing but  Terrour  to  befeene :  All  Hope  that  they 
 fbould  befaved,  was  taken  away. 
 
 The  laft  condition  in  the  objeft  of  Mope,  was 
 Difficulty ,  I  mean  in  refpeft  of  our  own  abilities, 
 
 Ii  for 
 
 137 
 
 Dcfpcraticnc] 
 dcbilitati,  ex- 
 ptrif't  nohint 
 qiwdfe  afleqvi 
 pjjedffidunt. 
 Cic.  inOrut.ad 
 Brutum. 
 
 Ad.  27.10. 
 
z;8 
 
 Sp£i  pcrficlendiy 
 ft  vires ,  pecuriid, 
 con%um^[c  en- 
 tid,apparatio\ 
 Cicjc  Invent-ad 
 Her  cm* 
 
 lob  31.14. 
 IT.17.J. 
 PfiL  62.  9> 
 Rom.%.4. 
 lob  6- 11)16. 
 
 J  Treatife  of  the  Tafsions 
 
 for  the  procuring  of  the  Good  we  hope  for  •,  and 
 therefore  Hope  hath  not  only  an  eye  to  Bonum> 
 the  good  defired  ^  but  to  Auxilium  too,  the  help 
 which  conferres  it.  No  man  waiteth  for  that 
 which  is  abfolutely  in  his  own  power  to  beftow 
 upon  himfelfe^  Omnis  expeBatio  eft  ab  extrinfeco^ll 
 Hope  is  an  attendant  Palfion,  and  doth  ever  rely 
 upon  the  #77/ and  Potver  of  fomc  fupcriour  caufes, 
 by  dcpendance  whereupon  it  hath  fome  good 
 warrant  to  attaine  its  defires. 
 
 And  thus  in  Divine  Hope ,  God  is  in  both  re- 
 fpe&s  the  Objeft  of  it,both/w  modum  Boni^s  the 
 Good  Defired  ,  &  per  modum  Auxilii,  as  the  Ajde 
 whereby  we  enjoy  him.  So  that  herein  all  thofe 
 Hopes  are  corrupt  &foolifh,which  are  grounded 
 either  on  an  error  concerning  the  Potter  to  help  in 
 fome  affiftants-,  or  cocerning  the  will  in  others(as 
 indeed  generally  a  blindeand  mif-led  judgement 
 doth  nourifh  PafsionOOf  the  former  forr,are  the 
 Hopes  of  bafe  &degenerous  minds  in  their  depe- 
 dance  upon  fecond  and  fubordinate  means,  with- 
 out having  recourfe  to  the  firft  fupreme  Caufe  -, 
 w<*>  is  to  truft  in  lying  vanities-,  for  every  man  is  a 
 lyar,either  by  Impotency,  whereby  he  may  faile 
 us  5  or  by  Impofture,  whereby  he  may  delude  us. 
 
 Of  the  other  fort,  are  the  Hopes  of  thofe  who 
 prefume  on  the  helps  and  wilsof  others,without 
 ground  &  warrant  of  fuch  a  confidence  ^  whence 
 arifeth  a  fluggifh  and  careleffe  fecurity,  blindly 
 repofing  it  felfe  upon  fuch  helps,  without  endea- 
 vouring to  procure  them  unto  our  felves. 
 
 And  this  is  the  difference  betweene  Defpaire 
 
 and  J 
 
and  Faculties  of  the  Souie. 
 
 and  PrefumptionrHope  looketh  on  a  good  future, 
 as  poflible  indeed  in  it  felfe  ^  but  withall  as  diffi- 
 cult to  us, and  not  to  be  procured  but  by  Induftry 
 and  labour.  Now  Defpaire  leaveth  out  the  ap. 
 prehenfion  of  poffibility3  and  looketh  onely  on 
 the  hardnefle  s  on  the  other  fide,  Preemption  ne- 
 ver regardeth  the  hardnefle,  but  buildeth  onely 
 upon  the  poflibility.  And  this  is Jpes  mortua^  that 
 dead  Hope,  which  by  the  rule  of  opposition,  wee 
 may  gither  from  the  life  of  Hope,  fpoken  of  by 
 S.Peter  :  For  a  lifely  Hope  workcth  fuch  a  tran- 
 quillity of  minde^  as  is  grounded  on  fome  cer- 
 tainty and  knowledge  ;  it  is  Pax  Lnminofa^  Peace 
 fpringing  out  of  Light-but  dead  Hope  worketh  a 
 reft  grounded  onely  on  ignorance,  fuch  as  is  the 
 fecurity  of  a  dreaming  prifoner,  which  is  rather 
 fencelefnefle  thanPeaceund  this  h  Temkofa  Pax, 
 a  Peace  fpringing  out  of  Darknefle  •  for  a  true 
 Peace  is  quiesexfidep  beleeving  reft;but  counter- 
 feit is  only  quits  ex  fomno,  a  fleeping  or  dreaming 
 reft.  The  Peace  which  comes  from  a  living  Hope 
 muft  have  thefe  two  properties  in  it,  tranquillity 
 and  ferennity  :  otherwife  it  is  but  like  the  reft  of 
 mdremortuumy  whofe  unmovablenefTe  isnotNa 
 ture,butacurfe. 
 
 Ii  i 
 
 CHAP, 
 
 239 
 
14° 
 
 ««— »        ij»-      ...  -i    l  ,    i-.— i       iibh—— — — mm 
 
 A  Treatife  of  the  'Papons 
 
 CHAP.  XXIV. 
 
 Oftbecaufes  of  Hope,  Want,  and  Weakenejfe 
 together^  Experience  and  Knowledge.  In 
 what fence  Ignorance  may  bejaidtoftreng- 
 then.and  Knowledge  to  weaken  Hope :  Ex- 
 amples quicken  more  than  Precept.  Prori- 
 Jionof^Ayds  :  the  uncertainty  of  outward 
 means, to  eftablijb  Hopey-GoodneJJe  of  Na- 
 ture, bai  tb  and  Credulity  yvife  Qonfidence* 
 
 He  next  things  to  be  confide- 
 red,are  xhtcanfes  of  this  Paffi. 
 on:the  firft  impulfive  caufe  of 
 Hope  is  ouxWant^  &  our  Weah- 
 vejfe  put  together,the  one  dri- 
 ving us  ad  Bonnm  ,  to  the 
 oijeel  ;  the  other  ad  K^uxili- 
 nmy  to  the  Aid(and  wherefoever  there  is  Indigence, 
 there  is  Impotence  likewif .)  Now  in  what  man 
 foever  we  fiude  thefe  two  unfupp!yed;tberc  is  the 
 root  and  fundamentall  ground  of  Hope^notwith- 
 (landing  for  thedefefls  of  other  conditions,  the 
 creatine  may  be  carried  to  the  quire  oppofite  Pa(\ 
 fion.outofan  apprebenfion  of  an  inevitable  fub- 
 je&ion  unto  evill,  and  utter  baniftiment  from  the 
 fountaine  of  good. So  then  of  thofe  three  cftates 
 ofroan-tbeeftateof  Fruition,  which  is  their  Sab- 
 b*th  and  reft- the  cftate  of  Tra  W/,which  is  the  day 
 
 of 
 
and  Faculties  of  the  Souk. 
 
 of  worke,  and  the  eftate  of  damnation,  which  is 
 tht  night  of  defpaire  :  in  the  firft  we  have  the  ac- 
 complishment 5  in  the  third  the  finall  overthrow- 
 in  the  ftcond  tbcexercife  of  our  Hopes:)  becaufe 
 in  that  alone  our  Indigence  may  by  Gods  fulneffc 
 be  filled,and  our  Impotencehy  his  Will  and  Power 
 fupplyed.  In  which  refpe<3,  all  men  haveroome 
 for  Hope  toenjoy  God  their  laft  Good^  though  not 
 a  hope  of  Confidence^  aflurance,  and  Expectation, 
 which  is  peculiar  only  unto  the  godly  (whoalone 
 havea  prefent  intereft  in  his  promifes-)  yet  fuch  a 
 generall  Hope  as  may  well  fuffice  to  flop  the 
 mouth  of  any  temptation,  whereby  wc  are  folici., 
 ted  to  undervalue  the  Power,  or  to  conclude  the 
 unwillingnefle  of  God  to  help  us. 
 
 The  next  caufe  of  Hope  is  Experience  and 
 knowledge,  both  in  the  nature  of  the  thing  hoped 
 for,  and  of  the  means  conducing  to  the  attain 
 ment  thereof.  For  notwithftanding  it  may  often 
 fallout,  that  ignorance  of  things,and  the  not  try- 
 all  of  our  ftrengthor  others  oppofition,  or  of  the 
 difficulties  of  the  Obje&,  may  with  hot  and  ea- 
 ger minds,  worke  preemptions  of  fucce(Te,and 
 an  empty  and  ungrounded  Hope  (which  is  the 
 reafon  why  young  men  and  drunken  men  are  both 
 obferved  by  Artfiotle  to  be  w*natt  men  of  ftrorg 
 Hopes)  being  naturally  or  by  diftemper  bold  and 
 opinionative  :  even  as  on  the  other  fide,  ftrength 
 and  acuteneffe  of  underftatiding  •  becaufe  it  fees  J 
 fofarre  into  the  Objedi,  workes  often  diffidence, 
 flownefTe  and  irrefolntion  in  our  Hopes  :  as  Pliny 
 out  of  Tfacydides  obfcrves  5  a»d  thePhilofopher 
 
 Ii  3  like- 
 
 241 
 
24* 
 
 A  Treatife  of  the  TaJ&ons 
 
 like  wire  of  old  men^hai  they  are/^*^  </*•»£*  i>*u- 
 M  men  flow  in  their  Hopes- becaufe  of  great ex- 
 pcriencc5)yet  for  all  this,ifwedoobfcrveit,  both 
 the  former  of  thefe  proceeds  from  fome  opinion 
 of  knowledges  the  later  doth  from  fome  opinion 
 of  ignorance  :  For  of  drunken  men,  and  thofe 
 whom  in  the  fame  place  he  compares  unto  them, 
 KjfriftetU  faith,  they  are  therefore  confident,  quia 
 fepnt&nt  fuperiores,  becaufe  they  beleeve  much  in 
 their  owne  ftrength.  And  of  young  men  hee  faith 
 in  the  fame  place  of  his  Rhetoricks,  •«>»*  •a* 
 5«r«/  >$  Am/fit"'*,  they  are  peremptory  in  the  opinion 
 of  their  owne  knowledge  ;  whereas,on  the  other 
 fide,as  a  lame  man  placed  upon  fome  high  Tower, 
 can  overview  with  his  eye  more  ground,  than  hee 
 hath  hope  to  overrun  with  his  feet  in  a  whole  day: 
 fomenthathave  attained  unto  fome  good  pitch 
 ofknowledge3&arewithallnotinfenfibleoftheir 
 own  wcaknes,out  of  the  vaftnes  of  diftance  which 
 they  difcover  between  themfelves  and  theirend, 
 doe  cafily  frame   unto  themfelves  as  narrow 
 Hopes,  as  they  doe  large  defircs  •  but  then  this 
 proceeds  not  from  that  knowledge  which  we  have 
 properly;but  only  as  it  ferves  to  difcover  unto  us, 
 how  much  knowledge  we  want. 
 
 So  then  proper  \y  knowledge  and  experience  is  the 
 caufe  of  Hope ;  experience  I  fay,  either  of  the  con- 
 querableneffeof  the  Objeft  by  our  owne  means : 
 or  of  thefufficiency  of  the  Power,  and  readineffe 
 of  the  Will  of  him  from  whom  wee  expeft  fur- 
 theraffiftance  :  Foras  there  is  leflecafualty,  and 
 by  confequence,  more  pre fum  prion  to  be  bad  of 
 
 an 
 
and  Faculties  of  the  Soule. 
 
 an  event  of  art  than  of  fortune  ( the  one  procee 
 ding  from  a  gouern'd,  the  other  from  a  blind  and 
 contingent  caufe)  fo  confequently  there  is  gtea- 
 terhope  &  confidence  to  be  given  to  the  fuccefle 
 of  an  cnterprife,grounded  on  experience3tban  of 
 one  ignorantly  and  rafhly  adventured  on.  Expert, 
 ence&ing  as  the  Philofopher  obferveth,  the  Root 
 of  Arenas  unexperience  is  of  fortune. 
 
 Now  this  Experience  may  be  fucb,either  as  our 
 felves  have  had,or  fuch  as  we  have  obferved  other 
 mentohave  ;  that  which  we  have  from  our  felves 
 is  the  mod  forcible  to  induce  this  affe&ion,  be- 
 cauft  every  man  is  the  bed  meafureof  hisowne 
 abilities.  Aad  it  is  that  which  puts  forth  influ- 
 ence and  force  into  all  our  a<ftions»nothing  could 
 more  a  ffure  the  hopes  of  David  in  his  encounter 
 with  G$luh^  than  an  experience 'formerly  had 
 againfl:  creatures  every  way  as  formidable^  Lyon 
 andaBearc,  wherein  notwithftanding  they  were 
 the  fheep  of  lejfe^nd  not  of  (Wthat  were  endan- 
 gered. Thus  theeye  of  Faith  and  Hopelooketh 
 both  backward  upon  the  memory  of  anions  part, 
 and  forward  with  courage  and  refolution  on  fe- 
 cond  enterprifes :  For  though  in  fome  cafes  it  be 
 requifite  with  Saint  Paul  to  forget  that  which  is 
 paft,  when  the  remembrance  of  it  may  bean  oc- 
 .cafion  of  floathjwearinefre.and  diftrufi^yct  there 
 may  a  happy  ufe  be  made  of  a  feafonable  merao- 
 ry  in  matters  of  difficulty,wherein  haply  our  for 
 mer  fucceffefull  refdlutions  and  patience  may 
 upbraid  our  prefent  fears,and  (harpen  ourlangui- 
 ftiingand  fluggifh  Hones. 0  pajp  gravter  a  jn  as  the 
 
 leaf* 
 
 *43 
 
 fixf>(pxm6\m'cni 
 Child  a  pud  L&- 
 
 Met.Ui.CA, 
 
14+ 
 
 A  Treatife  of  the  'Prions 
 
 beft  Argument  which  hcc  could  have  ufcd  to 
 put  his  fellowes  in  confidence  of  that  which  hcc 
 added: 
 
 ■  r"    Edit  Dm  hit  quoqrfntm. 
 
 Since  other  greater  griefes  you  have  found  cafe, 
 Doubt  not,but  God  will  put  an  end  to  thefc. 
 
 And  in  that  great  batccll  between  Scifhsmd 
 Hannibd^damncm  T/aWw^though  the  vi&ory  by 
 rcafonof  the  excellency  of  the  Gencrall,  fell  to 
 the  adverfe  part  •  yet  the  Romane  Generall  could 
 not  have  ufed  a  more  effe&uall  perfwafion  unto 
 Heft,  than  when  hee  told  hislbuldiers  that  they 
 were  to  enter  on  a  warre  with  thofe  men  who  were 
 as  much  their  (laves  as  their  enemies,  as  being 
 fuchwhom  they  had  formerly  themfelves  over- 
 come, Cum  ijs  eft  vobis  fugnandum  quos  friere  belle 
 terrkmdriq^viciJHs.  You  arc  to  joyne  battell  with 
 thofe  whom  in  the  former  warre  you  conquered 
 both  by  Land  and  Sea.  A  ftrong  inducement; 
 though  that  in  fuch  a  cafe,  the  feareoi  a  fecond 
 overthrow  would  more  neceffitate  the  one,  than 
 the  h$ft  of  a  fecond  vi&ory  perfuade  the  other  to 
 courage  and  refolution.  As  we  fee  in  the  hot  bat- 
 tell  between  the  Greekes  and  the  Trojans,  when 
 Hetfor  had  driven  the  Grecians  into  their  fhips, 
 and  fet  fome  of  them  on  fire ,  which  is  thus  ele- 
 gantly defcribed  by  Homer : 
 
 ttum 
 
and  Faculties  of  the  Soule. 
 
 Tom  </\?  wfyjfuM/fliv  o  /'  b*  vbt  t>"%t  a'^«mc/ 
 
 Thefe  were  the  mutual!  motions  did  engage 
 
 The  minds  of  Greeks  and  Trojans  on  this  r Age . 
 
 The  Grecians  a/ldejpair'dto  efcape  the  hlow^ 
 
 Deeming  themfelves  neerto  An  overthrow. 
 
 But  former  vittorj  in  thofe  of  Troy, 
 
 Kindled  a  Hope  another  to  enjoy . 
 
 They  boldly  promised  to  themselves  the  dayy 
 
 The  Grecians  Jhips  to  burneyandthen  to  fay  > 
 
 Thus  hope  of  victory  infant  d  the  one^ 
 
 Tti  other  were  moreinfam'd,  'caufe  they  had  none. 
 
 That  Experience  from  others,  which  may  enli- 
 ven and  perfe&  our  ffope^in  the  applying  their  ex- 
 amples  and  fucceffes  to  our  owne  encourage- 
 ments. For  fince  the  nature  ofmoft  men  is  like 
 that  of  flocks,  to  tread  in  one  anothers  fteps(Pre- 
 cidents  having  the  fame  precedence  toreafon  in 
 vulvar  judgements,  which  a  living  and  accompa- 
 nying guide  hath  to  a  Mercuryes  finger  in  a  Tra- 
 vellers conceipt ;  the  one  only  pointing  too,  but 
 theother  leading  in  the  way.  And  as  Ifindeit 
 obferved,  that  running  mettall  will  fooner  melt 
 other  of  its  owne  kind,than  fire  alone :  So  the  ex- 
 amples of  vertue  will  fooner  allure  and  prevaile 
 with  the  minds  of  men,to  frame  them  to  the  like 
 rcfolutions,  than  a  naked  and  empty  fpeculation 
 of  Precepts.lt  hath  pleafed  Nature  to  make  man, 
 notoncly  a  morall,  but  a  fociable  creature,  that 
 
 Kk  fo 
 
 145 
 
 //w^/704. 
 
 Quondam  eti- 
 am  viSiU  redit 
 in  ?r*c9rdia9 
 virtusyVitoref- 
 qaetadant. 
 <j£nea&  ft. 
 
 V 01 fkn  mifim 
 
 E  .am  ft  pi 
 nsn  fulttffet, 
 Mcejficas  mme 
 ftimularc  de* 
 beret. 
 
246 
 
 Horace, 
 
 CMa£*oiviroh 
 xo  n  ScboU 
 Epic nr  "Jed 
 contuhewwm 
 ftcit*Sen*Ep,6. 
 
 A  T^reatife  of  the  ^Pafions 
 
 fowhen  his  Hopes  towards  good  fhouldlanguifh 
 and  grow  flacke  by  any  conceived  prejudices 
 again  (t  the  reapm  of  Precepts,  they  may  againc  be 
 (lengthened  by  the  common  and  more  obvious 
 and  common  fenfc  of  examples. 
 
 Segnmi  irritant  amnios  aemijjaper  aurcs) 
 '  <$uam  qua  funt  ocidis  Cgmmijfaji deli  bus-—* 
 
 Thofe  things  more  fluggifhly  our  minds  excite. 
 Which  enter  at  the  cares,than  at  the  fight. 
 
 Sight  which  is  the  fenfe  of  Example,  is  oftner 
 imployed  in  the  government  of  our  Paflions^than 
 Huringwhith  is  the  fenfe  of  Precept.  And  there- 
 fore when  the  Poet  would  fit  an  advife  for  the  per- 
 fon  of  ^yifcanm,  hee  doth  not  bring  any  tedious, 
 thorny>morall  difcourfe  ;  but  he  works  upon  that 
 affe&ion  which  is  moft  predominant  in  ingenu- 
 ous and  noble  Natures. 
 
 — T<?  ammo  repetentemexempla  tmr»m9 
 Et  Pater  o£neas}&  Avunculus  excitet  HcOor. 
 
 Recont  the  brave  examples  of  thy  bloud, 
 And  what  thou  haft  in  them  feen  great  and  good. 
 Let  be  thy  Patterne,that  the  World  may  fee 
 Father  and  Vncle  both  alive  in  thee. 
 
 For  though  an  Argument  from  Example,  to 
 prop  a  fainting  Hope  be  weakeft  in  refpeft  of 
 convincing  demonftration  •  yet  it  is  ftrongeft,in 
 
 refpeft 
 
and  Faculties  of  the  Soule. 
 
 refpeft  of  morall  and  perfuafive  infinuation,  as 
 inferring  greater  dcfcredic  upon  a  fluggifh  and 
 unneceflary  defpaire.  And  therefore  they  were 
 brave  inflru&ions  which  Agamemnon  gaue  unto 
 OMenelaw,  when  he  commanded  him  to  goe  into 
 the  Army  of  the  Grccians3and  animate  them  un- 
 to the  battell. 
 
 Run  through  the  Army  jryjnaur Age  a/I, 
 Mind  them  of  their  Progenitors  }andcall 
 Bach  by  his  T(ame,prayfe  them^andlet  us  too 
 What  we  command te  others \our  [elves  doe. 
 
 It  is  true  indeed  that  fome  men  are  bleffed 
 with  a  greater  evcellency  of  gifts  than  others^yet 
 we  are  not  tothinkethat  any  man  was  ever  made, 
 as  Seneca  fpeaks  of  Cato^  In  convitium  humani gene- 
 ris %  for  a  reproach  of  mens  weaknefle,  rather  than 
 for  an  example  and  incouragement  of  their  ani- 
 ons :  or  for  aftonifliraent  rather  than  emulation 
 unto  others.  This  being  one  end  of  Nature,  in 
 framing  men  of  great  vertues,notonely  that  wee 
 might  wonder  and  beleeve,  and  know  that  the 
 fame  things  which  for  the  greatnefle  of  them3are 
 the  obje&s  of  our  admiration,  may  as  well  for 
 their  poffibility  be  the  obje&s  of  our  Hopes  and 
 the  incouragements  of  our  induftry. 
 
 The  third  caufe of  Hope^m&y  be  large  furniture 
 witb,or  ftrong  dependance  upon  the  apftant  meam 
 
 Kk  2  of 
 
 H7 
 
 Hon  eonvenit, 
 qui  Mum  ad 
 (a  for  em  imp  a* 
 \ttimynmcm? 
 ipfttmfugere. 
 Ter  em.  Meant. 
 £>H9  major  fu- 
 eroytanrd  plus 
 labor  aba. 
 Maximinus 
 apudUlXap'u 
 tdham. 
 Iliad,  *  £7# 
 Si  quid  injun- 
 get  cinfet  tori 
 yelUyidprius 
 inil  ac  ttto$fi 
 ipfe  (tat/teris 
 fact  tint,  tonnes 
 obedient  st 
 habeas* 
 LhMb.26. 
 
z^8 
 
 A  *Treatife  of the'F } anions 
 
 of  what  is  hoped  for  Hel  ps  in  any  enrerprize,are 
 in  ftead  of  head  and  hands,  to  advance  a  mans  de- 
 figne,  which  likewife  is  elegantly  exprell  by  Dto- 
 
 medes  and  Sarpedon  in  Homer : 
 
 aV  m  lie  /M>t  «'**/»  V  fW>  $  «to#c 
 
 If  any  fecond  would  accompany  ^ 
 kMj  hopes  and  conr  age  would  the  greater  bt  \ 
 For  when  txvojoyncjhe  one  may  haply  note 
 What  the  other  $verpajf'd>  or  if  he  know  it9 
 His  conn  fell  would  be  weake.andhis  mtndjlowy 
 When  he  fhoald execute  what  he  do's  how . 
 
 And  according  as  rhefe  means,wbich  wee  rely 
 upon,  have  more  or  lefle  power  or  certainty  in 
 them ;  they  are  foundations  of  a  more  Regular  or 
 Corrupt  HopeSuch  are  wealth,  friends  ,wit,policy3 
 power.or  the  like.  AH  which  can  be  caufesonely 
 of  a  hope  of probability  ,but  not  of  certainty^b:  caufe 
 they  are  all  means  which  arefubjedcomifcarri 
 age,  and  are  alio  fubjeft  to  the  Providenceof 
 God,  who  only  can  eftablifh  and  give  finallfccu- 
 rity  to  our  hopes,  as  being  fuch  an  Afliftant,  in 
 whom  there  is  neither  weaknefle  nor  mutability, 
 which  fhould  movehim  todifappoint  us. 
 
 All  other  ayds  have  two  ill  qualities  in  them  ; 
 they  have  wings ,  and  therefore  can  cafily  forfake 
 us .  and  they  havef^r^and  therefore  if  we  leane 
 too  hard  on  them,  they  may  chance  in  ftead  of 
 helping,  to  hurt  us.  The  beft  promifes  which 
 
 earthly 
 
and  Faculties  oftbeSoule 
 
 249 
 
 earthly  Aydes  can  make,  are  bounded  by  a  dou- 
 ble condition. 
 
 If  the  thing  lye  within  my  power  to  doe, 
 And  divine  Providence  permits  it  tea. 
 
 Here  then  we  may  difcover  Corruption  in  this 
 Paflion,  when  the  mind  ready  upon  every  prefent 
 apprehenfion  to  play  the  Ptophet  in  forecaftmg 
 future  even tSjfhal  I  out  of  weake  grounds,  and  too 
 high  a  conceipt  of  thofe  means  which  it  bath,  fo 
 build  unto  it  felfe  peremptory  imaginations  for 
 the  future,  as  that  thereby  it  is  made  in  it  felfc 
 light  &  opinionative,and  upon  occafion  ofdifap 
 pointment  ,is  to  fet  ke  of  that  patience  td  fuftaine 
 it,which  by  a  wile  intermixtion  of  feare  and  cau- 
 tion might  have  been  retained. 
 
 And  as  there  is  an  errour  in  the  truft  and  affi- 
 ance^ there  maybe  in  the  ufe  of  thofe  means  : 
 For  though  divine  Hope  hath  but  one  Anchor  to 
 reft  upon,  and  therefore  harh  but  one  manner  of 
 being  produced  3  yet  thefe  tower  Hopesflf which  I 
 fpeake5doe  alwaies  depend  upon  the  concurrence 
 of  divers  means  and  thofe  likewifehave  their  refe- 
 rence  unto  divers  circumftances.  And  therefore  +*• 
 thofe  which  have  not  the  wifdome  of  combining 
 their  Aydes,  and  of  fitting  them  untocafuall  oc- 
 currences, may  to  noendnourifhinthemfelves 
 imaginary  and  empty  presumptions.  And  this  is 
 that  which  marketh  all  worldly  hopes  fo  full  of 
 _________  Kk  3  lightnefle 
 
 UM.Z$9* 
 
250 
 
 Hera1 
 
 A  T re  at  if e  of  the  'Paftwns 
 
 lightne'fTe  and  unceitainties,Lc^j  (j>es&  certami- 
 nas.ii  the  Poet  calleth  them  3  becaufc  it  may  fall 
 out,  that  the  neglcd  of  but  fome  one  circum- 
 ftance  ;  the  not  timeingor  placing  our  anions 
 right ;  the  not  accommodating  our  means  to  the 
 variety  of  of  occafions  •  the  mifcarrying  in  fome 
 one  complement  or  ceremony^  the  having  of  our 
 minds,  either  too  light  and  voluble  $  or  too  fixed 
 andconftant^ortoofpreadandwandring  .  or  too 
 narrow  and  contra&ed  ;  or  too  credulous  and  fa- 
 cile •  or  too  diffident  and  fufpitious  •  ortoope- 
 remptcry3refolureaorhafty  j  or  too  flow,  anxious, 
 and  difcurfivc^or  too  witty  and  facetious  5  or  coo 
 feriousand  morofe,  with  infinite  other  the  like 
 weaknefles  (fome  whejeof  there  is  not  any  man 
 quite  freed  from)  may  often  notwithftanding  the 
 gcod  (lore  of  other  ayds,cndanger  and  fhipwrack 
 the  fuccefTe  of  our  endeavoursrfo  that  in  the  pro- 
 fecution  of  a  hope,there  is  fomething  alike  indu- 
 ftry,  to  be  ufed  as  in  the  tryall  of  Mathematical! 
 conclufions,  the  Mediums  whereunto  are  fo  tou- 
 ched and  dependant  upon  one  another,  that  not 
 diligently  to  obferve  every  one  of  them,  is  to  la- 
 bour in  vaine,and  have  all  to  doe  againe. 
 
 A  fourth  caufe  of  tfo/^may  be  Goodnejfe  and/a* 
 ci/ityef  Nature,  whereby  W€  findea  difpofitionin 
 cum.Mex.  -^ourfelvesof  readineffe,  to  further  any  manspur- 
 pofesanddefires,  and  to  expect  the  like  from  o- 
 thers  ;  for  it  is  theobfervation  of  Ariflctle,  tou- 
 ching young  men,/#i  ipforutn  inncctnttk  uteros 
 metiuntur.  Their  own  goodneffe  makes  them  cre- 
 dulous of  the  like  in  others.  For  as  every  mans 
 
 pre jud ice 
 
 ciwi&itur. 
 
 Strem.'.i. 
 
 RbctJ.i.c.12. 
 
and  Faculties  of  the  Soule. 
 
 prejudice  loves  to  find  his  owne  will  and  opinion: 
 fodoth  his  charity  to  find  his  owne  good qc He  in 
 another  man.  They  therefore  who  are  fofc  and 
 facile  to  yccld3  arelikewife  to  beleevc,  and  dare 
 truft  them  whom  they  are  willing  to  pleafure. 
 And  this  indeed  is  the  Rule  of  Nature,  which 
 makes  amansfelfethe/^tfir/rcof  what  it  makes 
 his  Neighbour  the  Objett. 
 
 Now  from  this  facility  of  Nature  proceeds  a 
 further  caufe  of  Hope  .  to  wit,  Faith  and  Credulity, 
 in  relying  on  the  promifes  which  are  made  for  the 
 furrhcrance  thereof  :  For  promifes  are  obligati- 
 ons, and  men  ufe  to  reckon  their  obligations  in 
 the  Inventory  of  their  eftate:fo  that  the  promifes 
 of  an  able  friend  J  efteem  as  part  of  my  fubftancc. 
 And  this  is  an  immediate  Antecedent  of  Hope, 
 which  according  as  the  Authority  whereon  it  re- 
 lies,is  more  or  leffe  fufficient  and  conftant,is  like- 
 wife  more  or  leffe  evident  and  certaine. 
 
 And  in  thefe  two,  the  Corruption  chiefly  is 
 not  to  let  Iudgement  come  betweene  them  and 
 our  Hopes. 
 
 For  as  he  faid  of  Lovers$we  may  of  Hopes  too, 
 that  oftentimes  phi  fownia  jingtrnt ,  they  build 
 more  upon  Imagination  than  Reality.  And  then 
 if  what  T^/V/^  fpeakes  in  another  fenfe,  fingunt^ 
 creduntqs  if  our  facility  faine  affiftances,  and  our 
 credulity  rely  upon  tbera,tbere  will  iffuc  no  other 
 thanlxious  Hope,a  Cloud  for  Uno.  And  there- 
 fore Ariftotlcmt  of  an  eafinefle  to  Hope,collefts 
 in  young  men,  an  eafinefle  to  be  deceived,credu- 
 lity  very  often  meets  with  Impoftures.  And  hee 
 
 clfe- 
 
 Z5I 
 
 RketJt*i 
 
25* 
 
 qbuJ  I, 
 
 Freaiu- 
 Magn*  indolit 
 ftgnum  e(i  Jpe- 
 rare  femptu 
 FltrM. 
 
 A  Treatife  of  the  'Pafiions 
 
 elfewhere  placcth  credulous,  modcft,  quiet  and 
 friendly  men  amongft  thofe  who  are  obnoxious 
 to  injuries  and  abufes.  Proud  and  abufivemen 
 making  it  one  of  their  pie* fines  to  delude  and 
 miQead  the  ingenuity  of  otbers:andasoncc  JpcL 
 les,  to  deceive  theexpe&ation  of  another  frith  a 
 Curtamefor  a  Pr&ure. 
 
 Thelaftcaufe  (which  I  (hall  but  name)  of 
 \  Hope,  is  wife  €onfidence>oi  a  happy  mixture  of  bold- 
 nejfe^onjlancj^  and  Prudence  together  5  the  one  to 
 put  on  upon  an  enterprize  ;  the  other,  to  keep  on 
 when  difficulties  unexpe&ed  dooccurre^and  the 
 third,  to  guide  and  mannage  our  felves  amid  ft 
 thofe  difficulties :  For  as  he  faid  in  ftud  ies,fo  wee 
 may  in  anions  likewife  (when  thus  fwayed  and 
 ballanced)  Alttus  ibunt^  qui  adjuwma  nituntur.  The 
 further  wee  fet  our  airaes,  the  more  ground  wee 
 (hall  ger3and  then, 
 
 Pojfunt  quiafojfe  videntu 
 
 r. 
 
 Liv.l  1% 
 
 ToXt/Sr    rittj     KM 
 Hei?  TV}*)   ItftF 
 
 Eu,  p  Hec. 
 
 When  a  man  thiaks,this  I  can  doe, 
 By  thinking,hc  gets  power  too. 
 
 And  unto  this  doth  the  Hiftorian  attribute  all 
 the  fuccefle  of  Alexanders  great  vi&orie  s?  T^ihil 
 aliudquahene  auftu  v ana  contemner e^  his  confidence 
 judging  them  feacible,  did  by  that  means  get 
 through  them.  And  though  it  was  venterous-yet 
 as  the  cafe  might  be,  it  was  wife  counfell  which 
 we  finde  in  the  fame  Hiftorian,  *  Audcamus  quod 
 j  credit  nonfotcfi aufuros  nos}eorpfo  quod  dffficiUimnm 
 I  videtur. 
 
and  Faculties  of  the  Soule.  z% 
 
 vidctttrjacillimum  erit.  Let  us  fhew  our  courage  in 
 adventuring  on  fome  difficult  enterprize,  which 
 it  might  have  been  thought  wee  would  not  have 
 attempted,  and  then  the  very  difficulty  of  it  will 
 make  it  the  more  eafie :  For  our  enemies  will  con- 
 clude that  our  ftrength  is  more  than  they  difcover 
 when  they  fee  our  attempts  greater  than  they 
 could  fufpeft.  Thus  men  teach  children  todoace 
 in  heavy  fhooes,  that  they  may  begin  to  conquer, 
 the  difficult  in  the  learning  of  the  Art.  And  ther- 
 fore  the  Philofophcr  telleth  us,  that  v<™  ;«***> 
 bold  men3are  men  of  Hope ;  for  boldnefle  fuffers 
 not  a  man  to  be  wanting  tohimfeIfe:and  there  are 
 two  Principles  which  incourage  fuch  men  upon 
 adventures  •  the  one,  audemes  fortnna  iuvat.  That 
 refolution  is  ufually  favoured  with  fuccefiej  or  if 
 it  miflc  of  that  *  Magnis  umen  exidit  aufts  •  yet 
 the  honour  of  attempting  a  difficulty ,  is  more 
 than  difcredic  of  mifcarriage  in  it. 
 
 LI 
 
 CHAP. 
 
 iwinriw^iium 
 
 Difficiliora  de- 
 tent ejfe  qu<e 
 <xercc*i,qri 
 fitkvmitfu 
 iSudinqmd 
 cxercent, 
 QahtiU.  h. 
 
 *QvidMtt.i* 
 Tutiiu  certe 
 P<rptana,fed 
 bumil'm  & 
 
 F*q*ettthr 
 c»rremlms$ 
 $»am  reptAH- 
 fritslapfafed 
 bUnonlAben.- 
 tibw  nuUa. 
 UvetyiHu 
 ttwnuUd  laves 
 etiafilabawr* 
 
• 
 
 254 
 
 Pbifofobi 
 quidatn  trant, 
 qui  a  fpe  difti 
 funlyKlplicifii 
 quinibiLfle 
 pronwtiaritnt 
 quod  vitam 
 Symp6fJ>4  qA 
 wagx  cotnne- 
 
 A  "Treatife  of  the^P anions 
 
 CHAP.  XXV. 
 
 0/  the  Effefts  of  Hope  :  Stability  of  Mind : 
 Wearinejfe,  arijing  not  out  ofWeakneJfe, 
 Impatience*  Sufpition,  Quriofity ;  but  out  of 
 Want,  Contentienmd  forth-putting  of  the 
 Mind.  Tatitnce  under  the  Want,Diftance, 
 and  Difficulty  of  Good  defires $  Waiting 
 upon  <Ajde  expetted. 
 
 He  Effe&s  of  Hoft  follow, 
 which  I  will  but  name  :  The 
 fhftistofree  the  Mind  from 
 all  fuch  Anxieties  as  arife  out 
 of  the  Floating,  Instability, 
 and  Fearefulnc  fie  thereof:For 
 as  the  Philofopher  telleth  us, 
 Fearefull  rnenare^wv,  hard  of  tf^.and  in  this 
 property,  Hope  is  well  compared  unto  an  An- 
 chor .  becaufe  it  keeps  the  Mindinafirmeand 
 conftant  temper,  without  tottering  and  inftabili- 
 ty :for  though  there  be  but  one  Hope  joyned  with 
 Certainty  as  depending  upon  an  immutable  pro. 
 mife  all  other  having  ground  of  Feare  in  them  • 
 yet  this  fhonld  be  only  a  Fcare  of  Caution,  not  of 
 /^/byJVandDiftruft  $  becaufe  where  there  is  Di- 
 ftruft  in  the  means,  there  is  for  the  moft  part 
 WeakneflTeinthcufeofthem  ;  andheewhofuf- 
 pefts  the  Aydevrhich  he  relyes  on,  gives  it  juft 
 
 reafbn 
 
and  Faculties  of  the  Soule. 
 
 reafon  to  faile  and  to  negleft  him.  And  therefore 
 Arijletlehnh  fet  Hope  and  Confidence  together, 
 as  was  before  noted,  rw^^v  a»>aj»  **»  *  Good 
 Hope  is  grounded  on  a  Beleefe,  and  alwaies  wor- 
 keth  fome  meafure  of  Affiance  in  the  means  un- 
 to it, 
 
 A  fecond  EfFe&  of  Hepejs  to  worke  fome  kind 
 of  Diftafte  and  Wcmmffe  in  our  prefent  condi- 
 tion, which  according  as  it  is  good  or  evill,  dotfc 
 qualifie  the  Hope  from  whence  it  arifeth  :  for 
 there  is  a  diftafte  that  arifeth  out  ofWeaknes^like 
 that  of  Job,  My  Stale  is  weary  $f  my  life  •  I  am  a 
 burthen  unto  my  fclfe.  Another  that  arifeth  out  of 
 Want,  That  which  arifeth  upon  Weaknes  is  a  fickle 
 and  unconftaat  mutability  of  the  Mind,whereby 
 it  defireth  a  continuall  change  of  condition: 
 which  affe&ion  is  wrought  either  out  of  impatU 
 ency  of  oppofition^whence  the  Mind  upon  the  firft 
 difficulty  which  it  meets  with,  is  affrighted  and 
 difcouraged$or  out  of  a  Sharfneffeof  Affrehenfton% 
 difcovering  Infufficiency  in  that  wherein  it  deli- 
 red  content ;  or  out  of  an  Errcur,and  too  high 
 Eftimation  fore  conceived,  which  in  the  tryall 
 difappointingoHr#0/w,andnot  anfwering  that 
 Opinion,begins  to  be  negle&ed  as  weake  and  de- 
 ceitfulhor  laftly,out  oFCarhJity  and  Searcb,when 
 wee  fuppofe  that  thofe  things  which  cannot  in 
 their  nature,  may  at  leaft  in  their  varieties,  num. 
 ber,yeeld  fome  content :  and  as  Sands,  which  are 
 the  fmalleft  things  afunder  -,  yet  being  united, 
 grow  great  &  heavy:fo  thefe  pleafures,which  are 
 alone  light  and  worthlefle,  may  by  their  multi- 
 
 Ll  2  tude 
 
 *55 
 
 IQIU(J.20 
 
 Spetinants 
 qu£  in  medio 
 fpatio  fi&Hgu 
 tnr  &  cotruut 
 &ame  inipfo 
 curfu  ahTtim- 
 tnrqaam  por- 
 iumcon(pieere 
 poff'uH*  Cict'r> 
 deOratJ.%. 
 
156 
 
 A  'Treatife  of  the  Papons 
 
 P/V/.I2©.*. 
 
 •I        ru 
 
 Eiy  mo  fag. 
 St»di*m  cum 
 Jprfentfut. 
 P*ttrc»L!.i. 
 Ac  kit 
 
 sum  [pes 
 tyclae[!,&c. 
 CLc*«rtHierJ.4. 
 
 i\7riSit  7r  «/?>#»- 
 
 fi(Tit(XJTlw  atf- 
 
 Mat.  Tjr. 
 
 tudebring  weight  &  fatisfa&ionwith  them.  Al- 
 though herein  the  M  inde  is  likely  moft  of  all  to 
 find  Solomem  Vanity5the  Vnion  of  things  fubor- 
 dinatc,  and  which  have  no  Cognation  each  to 
 other  (which  is  the  property  of  worldly  delights) 
 working  rather  Diflradion  than  Tranquillity  in 
 the  Mind  ;  this  Wurineffe  then  which  fpringeth 
 frotntheVnftaydneflTe  and  Impoteacy  of  our  af- 
 fe&ions,  is  not  that  which  I  make  the  Effeft  of  a 
 proper /type  (as  being  an  oppofite  rather  to  true 
 contentment  of  Mind,  avertueeftabliflied,  and 
 not  ovcrthrowne  by  Hope)  the  Wcarineffe  then^ 
 which  is  wrought  by  the  forecaft  and  providence 
 of  a  M  inde  poffefled  with  Hope,  is  that  which  is 
 grounded  upon  the  knowledge  and  feeling  of  our 
 emptinefle  and  wants,which  therefore  we  long  to 
 have  remefved  :like  that  of  David  f^p  is  me  that  I  am 
 cenftrainedto  dwell  in  ^/£<r£;wheruponfollowetbj 
 The  third  Effed  of  Hope,  which  is  an  earned 
 contention  of  the  Mindc,  in  the  purfuit  of  that 
 Good,  which  fhould  perfect  our  Natures,  and 
 fupply  our  Wants.  And  this  defire  Saint  Paul 
 calleth  Gemitm  Creatura^  the  Groaning  of  the 
 Creature  :  which  is   fee  downc  as  a  Confe- 
 quence  of  the  Earneft  Exfeffation  $f  the  Creature: 
 and  indeed  there  is  not  any  Paffion,  which 
 doth  fo  much  imploy,  and  fo  little  violate 
 Rcafon,  as  this  of  Hope  doth,  it  being  an  exciting 
 Paffion,which  moveth  every  Principle  to  its  pro- 
 per and  fpeedy  operation  for  gaining  that  perfc- 
 <5fcion  which  the  Mind  fo  earneftly  breathes  after- 
 &  the  want  wherof  doth  work  fuch  weaknes  in  it. 
 
 The 
 
and  Faculties  of  the  Soule. 
 
 The  laft  Effe&  of  Hope ,  is  a  Contented  Repofe 
 and  Patience  of  the  Miod,rcfting  it  felfc  in  a  quiet 
 Expe&ationof  the  things  hoped  for,  and  yet  not 
 exhibited.  And  this  Patience  is  threefold  5  a  Pati* 
 ence  under  the  Want  •  a  Pfitiencrm&zt  the ED/- 
 JZancc^nd  a  Patience  under  the  difficulties  of  our 
 defired  Good  5  which  holds  efpecially  in  thefe 
 Hopes  (and  thofe  are  almoft  all)  which  de- 
 pend upon  the  will  and  difpofition  of  another, 
 whofe  pleafure  it  bchoovetb  us  in  matters  which 
 are  not  of  debt  and  neceffity^  rather  to  attend, 
 than  by  murmuring  and  difcontent  to  provoke 
 him,  and  difappoint  our  felvcs.  Hafty  there- 
 fore  and  running  Hopes  are  as  improper  in 
 their  Nature,  as  they  are  commonly  vaine  and 
 empty  in  their  fuccefle.  Hee  that  Beleeves, 
 and  muft  by  Faith  depend  upon  Externall  help, 
 rauft  not  make  hafte,  but  be  content  to  have  his 
 Expeftations  regulated,  not  by  his  owne  greed  i- 
 ne(Te,but  by  anothers  will. 
 
 ■ . 
 
 LI  3 
 
 CHAP 
 
 *57 
 
258 
 
 A  Treatife  of  the  T^afiions 
 
 Trees'  Ji  \vyf%. 
 
 Hmer. 
 
 CHAP.  XXVI. 
 
 Of  the  Jjfettion  of  ^Boldnefe.  What  it  it. 
 The  Caufes  of  ity  ftrong  Defiresy  ftrong 
 Hopes,  **Aydes,  Supply  esy  Really  or  in  Opi- 
 nion, Defpaire  and  Extremities,  Expert- 
 encey  Ignirance,  Religion,  Innocency,  Im- 
 pudence Shame ,  Immunity  from  danger y 
 DexterityofWiuftrength  of  Love,  Pride 
 or  greatneffe  of  Mind  and  Abilities.  The 
 £ff efts  of  it  >  Execution  of  things  adYifedy 
 Temerity  y  Sec. 
 
 O  little  in  love  have  I  ever  bia 
 with  this  affe&ionof  Bddnes 
 (as  I  find  it  raannaged  by 
 many,  who  make  no  other 
 life  of  it,then  children  do  of 
 ftraw,  with  which  they  ftuffe 
 empty  clothes,that  they  may 
 looke  like  men)as  that  when 
 firft  I  writ  this  Tra&ate,  I  paffed  it  over  rather  as 
 a  Vice,  than  an  Affe&ionof  the  Soule,  and  faid 
 nothing  of  it.  And  being  no  more  friends  with  it 
 now  then  I  was  thea,  I  fliould  be  contented  to 
 have  left  it  out  ftill.  But  that  I  would  not  have 
 theTreatifedefe&ive  in  fuch  a  member,  whereof 
 there  may  be fo  good  and  fo  ill  ufe  made,as  expe- 
 rience fheweth  us  there  is  of  this.Foras  *Pltttarch 
 
 notes 
 
and  Faculties  of  the  Souk.        I    2,59 
 
 notes  of  ^Egypt,  that  it  bringeth  forth  mult  a  ve. 
 ntn^&  mnlta,  fdubrus  many  Good  things,  and 
 many  Badrlike  thofe  CreatureSj  fome  parts  wher- 
 of  are  poy  fon4and  others  reftorative :  fo  may  wee 
 fay  of  the  Men  in  whom  this  Affe&ion  is  predo- 
 minant, that  they  are  ufually  Inftruments  either 
 of  much  Good,  or  of  much  Evill  to  the  places 
 that  nourifh  them :  as  once  Tbemijl odes  his  Tutor 
 faidof  him.  The  beft  mixture  that  I  can  call  to 
 mind  of  this  Paflion,  was  in  Uanmbd^oi  whom 
 the  Hiftorian  tels  us,That  he  was  marvellous  Bold 
 to  put  upon  Dangers  5  and  yet  marvellous  Wife  in 
 managing  of  them  :  His  courage  not  working 
 Temerity,  nor  precipitating  his  refolutions:  And 
 his  counfell  not  working  flowneffe,  nor  retarding 
 his  courage. 
 
 Boldntffe  then  or  Confidence,is(as  the  Philofo- 
 phcr  defcribes  it)  a  Hope  joy ned  with  fancy  and 
 opinion,  that  thofe  things  which  are  fafe  for  as, 
 are  neer  at  hand  ^  and  thofe  which  are  hurtful],  ei- 
 ther are  not  at  all,orareafarre  off,  and  cannot  fud- 
 denly  reach  us  :  Or  it  is  an  Atfe&ion  whereby  we 
 negleft  Danger  for  the  procuring  of  fome  diffi- 
 cult and  Good  thing,  which  wee  earneftlydefire 
 and  hope  for ,  in  Confidence  to  overcome  and 
 breakc  through  that  danger  :  For  Confidence  of 
 Vi&ory  is  that  which  maketh  a  man  boldy  to 
 profecute  the  Danger  which  oppofeth  him  in  his 
 Hopes  of  Good.  So  that  two  things  belong  unto 
 the  formality  of  this  Paflion.  i.  Vchemency  of 
 ffope^  whatfoever ftrengthneth  that,  caufetb  this, 
 as  Power,Experience3Friends,  netrenes  of  Ayds, 
 
 and 
 
 Tlut.  in 
 Tbemiftoc. 
 lnHannibale 
 plurimum  aa> 
 dac'i*  aic(i' 
 ptfj'tndafcri' 
 culaplur'imu 
 Conftlij  inter 
 ipfa  pericula 
 erar,  Liv,Lzi. 
 
 RbetJ£cJi 
 
 yM»Aqttt.i\a 
 
2  6  o  A  Treatife  of  the  P  of  ions 
 
 I*0M.I4>I?* 
 
 Jrift.Etb. 
 Ll.cS. 
 
 See  my 
 treatife  on  the 
 SiMftlr.cflc 
 QiSin.p.167. 
 
 8.*. 
 
 and  the  like.  a.  Exclufiou  of F^r*?,  whatfoever 
 removeth  that,incrcafeth  this :  As  Diftance  ftotn 
 Danger,  Ftecneffe  from  Enemies,  Cleernesfrora 
 Injuries^&c. 
 
 The  Object  of  ttis  Paffion  is  twofold. The  Pri- 
 mary and  Priiicipall  Objeft  is  fome  difficult 
 worke  under  the  Relation  of  a  needfull  Medium, 
 to  the  obtaining  of  a  Good  vehemently  Defired 
 and  hoped  fox.The  fecwdtrj  Obje<ft,is  fomcEvill 
 and  Danger,  which  ftanding  between  our  Hope, 
 and  the  Good  for  which  we  Hope,  is  by  the  vehc- 
 mency  of  our  Hope,  as  it  were  removed  and  de- 
 fpifed  in  our  Eyes.G^earneftly  deftred^nd  EviR 
 confidently  defpifed^  are  the  things  about  which 
 this  Affe&ion  isconverfant. 
 
 The  Caufes  of  this  AfFe&ion  are  fo  many  the 
 more,becaufc  it  is  apt  to  be  excited  by  clean  con- 
 trary Rcafons. 
 
 The  funddmentall 'and prwcipaM  Caufeof  it,  is 
 Jlrength  ofDeJire,  working  vehemency  of  Hope, 
 andimpatiencyof  Refiftance,  or  Reftraint  from 
 the  thing  defired  :  For  Luft  when  it  hath  once 
 conceived,  will  at  laft  bring  forth  and  finifh,  and 
 rufli  forward  to  that  after  which  it  longetb, 
 which  the  Philofopher  calleth<*c7*>«,and  Saint 
 Peter  w^nt,  a  pouring  out  of  Paffion,and  the  Pro- 
 phet  a  Breaking  forth  and  violent  Eruption,arafh 
 and  Head-  ftrong  precipitancy  jWhich  like  a  Tor- 
 rent venters  upon  any  thing  that  withftands  it. 
 The  Philofopher  inftancethfor  this  particular  in 
 adulterers,^  a*  *&; «»/ty*«7rA^i™wf«vw.  Who  adven- 
 ture on  many  bold  Attempts  for  the  fatiffa&ion 
 oftheirLuft.  But 
 
and  Faculties  of  the  Soule. 
 
 Zdi 
 
 Butbecaufe  where  there  are  ftrong  Defires, 
 there  may  be  weafce  Hopes,and  great  Feares,The 
 one  Difcouraging,  the  other  Deterring  from  the 
 Profeeution  of  them,  therefore  to  the  embolde- 
 ningofthofe  Defires 3  other  particular  Caufes 
 doeufuallyconcurre.  Some  whereof  I  fliall  en- 
 quire after. 
 
 i  Then/?r#«g Hopes ,  and  Ready,  Prefent 
 djdesznd  fupplies  proper  to  the  End,  which  we 
 would  advance  are  Excellent  raeanes  to  gene- 
 rate Boldnefle.  Great  Aydes  as  the  Catts  Vnum 
 magmmi  ox  many  Aydes,  that  ifonefaile  another 
 may  Hold,  As  greatnefle  of  wealth,  friends, 
 power,ftrength.  Andthefein  a  RcadinefTe  and 
 neare  at  hand.  *  «■#**«  *?*«,  as  the  Philofoper  ex^ 
 prefleth  it,  as  the  Trojans  beingbefieged  when 
 *&nea4  with  his  Armie  drew  neare,gathered  cou~ 
 rage  above  their  feares. 
 
 ** — —Ctamorem  adjjdera  t$tttint, 
 Dardanid*  e  muris^jpes  additafufcitat  Iras 
 Tdamanulaciunt. 
 
 joyes, 
 They  all  climb'd  up  the  wa!s,  thence  fili'd  with 
 Shouted  as  Ioud3as  if  they  meant  the  noyfe 
 Should  wake  the  Stars,  hopes  added  ftir'dup  Ire 
 And  their  Darts  flew  as  fwift  as  any  fire. 
 
 And  in  Scriptures  we  are  often  quickened.un- 
 to  courage  againft  the  Difficulties  of  our  Chti- 
 ftian  Warfare  by  the  Greatneffe  and  the  neareneffe 
 oftheL//y<sfe,  and  the  Reward  which  we  Hope 
 
 M  m  for 
 
 Aux-  C"*g**: 
 ilia  <»WM. 
 
 Kvu  ins. 
 
 Hbe't  iLi.e.1, 
 
 c^«eii,iot 
 
 1  Zflfc.4.4.' 
 
 lam.S.%* 
 Kf  VI.  22.12. 
 
252, 
 
 9Koj.:l'*l  %vi\J\bts 
 yxf. 
 
 Etbk.Ui.e.u. 
 Frtv.  23,34.  . 
 
 ■i'lSHyrufMUC 
 
 dATreatife  of  the  Ttfsions 
 
 Vrtdm  vtrU 
 its  quam  H»- 
 (Ism  incrttm- 
 tusdtutiit. 
 Liv.lib.9. 
 Uiad.fiS73- 
 Plutarch  lib. 
 de  Homer 0. 
 J^Mxm  mini- 
 mum fit  ncor- 
 porctuo  (pri- 
 or amp  lure t 
 
 quam  •pewnt* 
 
 for.  Yea,foftrongapovver  bath  Hope  over  the 
 Refolutions  of  men  that  even  the  froth,  and 
 drcame,and  fancy  of  it  in  drunken  men,-  maketh 
 them  as  the  Philofopher  noteth  marvellous  ven 
 trous  upon  dangers,  which  Reafon  and  fobriety 
 would  have  taught  them  to  feare.   Solemn  tels 
 us  of  a  Drunkard  lying  on  the  Top  of  a  Mail, 
 and  I  havcmy  felfe  feene  a  Drunken  man  climbe 
 to  the   Top  of  a  Steeple.  Which  boldnefTt 
 proceedeth  in  fuch  men  from  weaknefle  and  wil- 
 fulnefleof  felfe-conceit,and  Opinion,  for  com 
 monly  that  fhengtb,  which  a  Drunken  man  loo- 
 fethinhisita*/i»,  he  gathers  m  his  fancy,  and 
 as  his  judgement  weakens>his  Opinion  encrea-l 
 feth.  And  wc  {hall  nev*r  finde  men  more  confi- 
 dent in  their  affirming,  then  when  they  know 
 not  what  they  affirme. 
 
 Now  upon  this  Ground,  that  Hope  is  the  great 
 QuickneruntoO«r^,  It  was,  that  t^dlexdnder 
 ufeditasan  Argument  to  his  Souldiers  againft 
 thePerfian,  when  he  faw  them  come  into  the 
 field  cloathed  fo  richly,  that  their  Armes  were 
 much  rather  a  Trey  to  the  Greekes,  then  a  De- 
 fence  unto  them felves,  in  which  refpeft  Homer 
 thus  derides  Ampbimachu* . 
 
 Inglitering  Gold  Jit  ke  a  fair  e  VamfcBflad 
 
 He  came  to fight :  Fdine  man  wby  drtfi  mdi 
 
 To 
 
and  Faculties  of  the  Souk. 
 
 To  thinke  that  Iron  is  kept  bach  by  gold? 
 
 Tkoit  bring  ft  the  frice,  for  which  thyfelfe  art  [old. 
 
 And  yet  upon  a  contrary  Reafon,  I  finde  one 
 of  the  greateft  and  wifeft  Commanders  of  the 
 world  folia*  C afar jecpixing  of  his  Souldiers  to 
 carry  Gold  about  them  that  the  fearc  of  loofing 
 that,  might  make  them  the  more  conftant  to 
 their  Refolutions. 
 
 Contrary  unto  this  we  fhall  often  obferve, 
 that  Dejpdire  and  Extremities  doe  put  men  upon 
 bold  adventures.  As  no  men  fight  more  defpe- 
 rately  then  Cowards  when  they  cannot  flie,  as 
 the  Hiftorian  noteth  *QfCa.Pifo  a  Confederate  of 
 Catiline fhit  by  poverty  he  became  defperate,  and 
 thereby  emboldened  unto  that  attempt>wherein 
 he  might  either  rife  by  the  mine  of  others  (ha- 
 vicg  neither  merit  nor  Hope  to  rife  by  their  fa- 
 vours) or  at  Icaft  not  be  ruined  without  compa- 
 ny, b  As  that  which  (hakes  a  Tree ,  doth  often 
 ferve  to  fettle  and  fatten  i  t:  So  many  times  dan- 
 gers and  c  extremities  doe  excite  ftrength ,  as  in 
 the  height  of  a  Fever  or  Freazie,  men  ftiew  more 
 ftrength  and  agility  of  body,  then  in  their  perfe- 
 &eft  Health.  And  as  they  fay  of  <l  Beafts, 
 they  bite  with  more  venome  and  indignation 
 when  they  are  wounded,  and  ready  to  die.  And 
 therefore  Homer  exprefleth  the  Dying  of  woun- 
 ded Enemies  by  biting  of  the  Ground  5  fo  u t- 
 mott  extremities  of  miferies  make  men  put  out 
 the  more  boldneffe  in  either  Revenge  01  new 
 AttcmptSjbecaufe  they  may  be  better,  but  they 
 
 Mm  2  cannot 
 
 2  6} 
 
 SuettnAn  /«- 
 Uo  67. 
 
 daciaegent} 
 fifth fus  qum 
 adperturbaa-  ' 
 dam  temp*  In  ■ 
 opiate  mail 
 mom  jiimula- 
 bant.Salufi. 
 b  Plutarch, 
 in  Numa. 
 c  Sape  cora~ 
 temp  tusbs  (lis 
 crnentnmcer- 
 umen.edldii. 
 LivMkti. 
 S pes  depurati- 
 ons qua/ita 
 Pater  eMb.i. 
 Iguaviam  »e- 
 cejfitas  acuit, 
 &fpeifape 
 dejptr  alloc  ait- 
 fa  eft  Qxnrt* 
 UU 
 
 Dantanimum 
 ad  loquendum 
 liber  e  Hlt'm* 
 mifcri*Liv. 
 hb.29. 
 dMaxime 
 moniferi  effe 
 folent  m&rfus 
 moritnmm 
 Animathm. 
 
 VlOYtt&lHYlfo 
 
 pitoUln  Max- 
 imino. 
 
i6$ 
 
 a-lmpumtats 
 gtnu&tfl  non 
 babertpana 
 is  cum  Sehcc. 
 
 b  Luciv% 
 
 c fort  una 
 
 wifirrtma  Tu- 
 la efl  fumti-    i 
 mor  eviwu* 
 dettt'mU  ab" 
 e(f,Ov^dde 
 Tom /.i. 
 
 E/fg,2. 
 
 Vide  vig't  de 
 re  mi lit a* ,/•  3. 
 
 aATreatife  of  the  Tdfiions 
 
 Eihii.l.$.>    IX. 
 rlyifni  jc/st7w 
 
 Eurip*Rbcf 
 
 cannot  be  worfe,  a  And  it  is  akindeof  Impuni- 
 ty to  be  fo  low  as  that  a  man  hath  not  a  conditi* 
 on  to  fall  from. 
 
 b  Morienfquc  rocepit.  £***  no /let  victurus  aquos 
 
 In  a  famine  a  man  will  eat  and  drinketha» 
 which  in  plenty  he  could  not  have  the  courage- 
 tolookeon.  And  this  caufe  of  bold nefTc  is  thus 
 cxprcfledbythe  Poet  when  he  (Tieweth  how  the 
 Youth  of  Troy,feeing  their  Citie  burnt  and  fac- 
 ked,  grow  unto  a  Defperate  Refolution. 
 
 Sic  An  wis  Iuvemm  furor  adiitus:  Inde  Lupice* 
 Raft  ores  a  tra  in  Nebula  quos  improba  ventris 
 Exegit  Cdcos  rabies  jatuliq-,  relifti 
 Faucibus  expectant  ficciSyperTelaperhofles 
 Vadimm  hattddubiam  inmortem—* 
 
 Thus  youth  did  rage  defjf  airing  of  their  lives, 
 Like  Wolves  ofPreyphom  extreame  hunger  drives 
 F rem  their  yongtlrir fly  whelps fbrongh  darkefijlorms^ 
 Through  darts  and  foes  we  rufh  on  our  owne  harmes 
 And  being  fare  to  die  dare  thatjvhichfeare 
 With  Hope  of  Life  would  force  us  toforbeare. 
 
 Another  caufeof  BoldnefTe  is  Experience,  when 
 a  man  hath  often  done  a  thing  with  fucceffe  ,  of. 
 ten  feen  Dangers  and  efcaped  them-  As  Marri- 
 ners  at  fea,fonnd  other  men,  upon  as  fmall  hopes 
 as  he  himfelfe  hath,to  goe  through  the  like  mat- 
 ters without  doubt  or  befitation.  For  examples 
 
 doe 
 
and  Faculties  of  the  Soule. 
 
 doe  put  Life,Hope,and  Emulation  into  men,  as 
 we  noted  before,  and  we  are  encouraged  fame- 
 times  rather  to*  erre  in  good  company,  then  to 
 goe  right  alone,  and  this  Argument  *JEneas 
 ufedinthePoet. 
 
 acceflis fcofnlosy&s  S*  Cjclopea  faxa, 
 Experti :  revocate  Amr/tos.majltmq^  timorem 
 Mdttte- 
 
 Ton  by  Charlbdis, and  by  Scy//afayfdi  (vail'd. 
 
 Where  waves  through  rocks  did  found,  nor  hath  pre. 
 'Gatojl youjhat  rvcrfer  Roche  the  Cyclops  demey 
 Tfnn  cafl  off feares^andfbcw  your felves  brave  min% 
 
 And  as  Experience^  on  the  contrary  fide  Ig- 
 norance is  as  ufuall  a caufe  of  Confidence,  as  we 
 fee  Children  will  put  their  finger  in  the  fire,  and 
 play  with  Serpents,  as  not  acquainted  with  any 
 hurt  they  can  doe  for  them.  We  may  too  often 
 meetwith  men  like  waters  or  veffels,  which  the 
 Shallower  and  emptier  they  be ,  doc  make  the 
 Iowdernoyfe,and  make  ufe  of  other  mens  Igoo- 
 ranee  to  gaine  Boldaefle  and  Credit  to  their 
 owne.  To  which  purpofeit  isagraveexpreflion 
 of  the  Poet. 
 
 • — — "O;  yip  v)  C9$oif 
 
 Thofe  whom  wife  men  know  for  Vult 
 With  vulgar  tares  are  wondrous  MuficaM* 
 
 Mm  3  And 
 
 2tf5 
 
 #  Vel  error  b$> 
 
 Ke{liti  eft 
 magnn 
 du.ee  i  ft  qucn- 
 
 lib  i. cap. 6. 
 
 Lxt  tin.  4rl» 
 ftip.Etbit.t* 
 
 3.S.8.CJ*  10, 
 
 P/i«./.4,E/>.7. 
 
 ^u9  moriture 
 
 riii$jna]oraq\ 
 
 •bhi'oui  andei? 
 
 faHitteinciu- 
 
 tuxfiietattua 
 
 De  Attdacid 
 tueritivid* 
 yalMnxd.fr 
 £  I. 
 
 Eurip.Hyj>pol. 
 
jpttintil. 
 
 Rbit.l.i.cl, 
 
 De  Impel*  A- 
 nimoruM  dh- 
 vinitmcxei- 
 tat9  vid  P/«- 
 tareb.inCQti* 
 ludg,6.$6t 
 Ifai.J.U.  1 2. 
 
 2  Sa«.5.*4. 
 P/tfZ.74.9. 
 
 166    I        ATreatifeoftht^Pafions        \ 
 
 iiiad.t  6$.  \  And  as  Flies  are  eftccmed  very  Bold  Crea- 
 tures, becaufe  they  often  returne  to  the  fame 
 place :  fo  theboldneffc  of  thefe  kinde  of  Spea- 
 kers is  ufually  difcovered  in  vaine  andemptie 
 Tautologies,which  is  the  reafon  why  (  as  the  O- 
 rator  notcth)  they  are  ufually  more  copious  then 
 far  Learnedner  men9cg«//e  docfts  eft  Eleffio  &  mo- 
 d^becaufe  able  Speakers  ufe  choice  and  Iudge- 
 meat  in  what  they  produce. 
 
 Another  Caufe  of  EoldneflTe  in  attempts  may 
 be  Religion jmlA  a  Confidence  of  Divine  Dire&i- 
 on  unto  what  we  doe.  lehti  his  pretence  unto 
 zeale,  was  that  which  caufed  him  to  walke  furi- 
 oufly.   And  in  this  cslCc  as  the  Hiftorian  fpeakes, 
 Melius  vatibm  qttam  Ducibm  parent.    Men  are 
 apter  to  be  led  by  their  Prophets  then  by  their 
 Captaines.  And  we  finde  when  God  would  encou- 
 rage his  People  in  their  warres,  he  gave  them 
 fignes  and  aflurances  for  their  faith  to  relic  upon 
 above  their  feares  that  where  Reafon  faw  caufe  of 
 I  Doubting,    Faith  might  fee  all  Defers  fuppli- 
 I  cd  in  God,fo  to  Gideon.to  \yihazxo  Hezekiab^nd 
 others,and  the  Church  complaines  of  the  want 
 of  them  in  their  times  of  Calamity.   We  fee  not 
 our fignes  ^either  is  there  among/I  m  any  Prophet ,  or 
 any  one  that  knoweth  how  long.  When  lofuah  did 
 fight,  Afofes  did  pray,  and  7/h^/was  more  encou- 
 raged by  the  interceffion  of  the  one ,  then  by  the 
 valourof  the  other.   And  the  Philiftines  were 
 never  more  affrighted,  then  when //^/brought 
 forth  the  Arke  of  God  againft  them,  for  as  Ajax 
 faid  in  the  Poet, 
 
 *■  I  .  ■■  I       «■■-  , 
 
 \u  hi 
 
and  Vacuities  of  the  Souk, 
 
 ■  1*1     'i     ■   *\i    tli    S%*9 
 
 ~— .  If  GodtvW fight. 
 He  can  make  weak  men  put  theftrong  to  flight. 
 
 And  therefore  Tolumnim  the  Soothfayer  ha- 
 ving received  happy  K^duguria ,  doth  thereupon 
 grow  toRefolutions  of  courage. 
 
 Hoc  eraty  Hoc  votis,  inquit>  quodfepe  petivi, 
 Accipo^agnocofq-,  Deos  ^  me^meduce^ferrum 
 Compiled  Rutili. 
 
 This,  This  is  that  which  in  m)  chief  eft  thought 
 I  ft  ill defir'dyand nowfinde  what  I  fought  -7 
 The  Divine  Tokens  I  embrace  and  fee  • 
 ComeSouldiersy  Take  your f words  and  follow  me. 
 
 Unto  this  Head  of  Religion  belongeth  Inno- 
 cence as  a  moft  excellent  caufe  otBoldnefje^ox  the 
 Rightiou*  is  bold  as  a  Lyori*)  which  careth  not 
 though  a  multitude  of  Shepheards  come  out 
 againfthim.  And  the  Philofopher  tels  us  that 
 they  who  have  done  no  wrong  unto  others., 
 are  confident  of  fucceffe  in  their  Attempts  5  be- 
 leeving  that  they  fhall  finde  no  Enemies  y  be- 
 caufe  they  have  provok'd  none.  A  notable  Ex- 
 ample ,  whereof  wee  have  in  M.  Publius  Furius 
 the  Roman  Conful,  who  was  fo  confident  of  his 
 owne  Integrity  in  publikc  Adminiftration ,  that 
 being  deputed  by  lot  to  governc  the  Province 
 ofSpainCj  hecchofcthetwobittereft  Enemies 
 
 that 
 
 i67 
 
 Sopbocl.  Ajax 
 
 prifcum 
 
 de  more  LaH- 
 nis  Auffuium', 
 turn  bella  parant 
 mentefqtte  deo- 
 Yum  Explorant 
 fnperEicntu^  . 
 &c. 
 Sil.ltdJib.%. 
 
 Prov.  21.  i. 
 Ifalix  4. 
 Vid.  Iliad. 
 
 ral.Max.l$. 
 c.  7.  vid.haitd 
 dijfimU  Exem- 
 plum  Catonts. 
 Vlutarcb.  de 
 tail,  ex  Hoftib. 
 cat' 
 
16$ 
 
 KuWthc  ap  ud 
 Homerum  Jiepe. 
 
 Os  fcneum»Cic* 
 in  Pifonem.  lid. 
 Follux.L  3x18. 
 Plutarch,  in 
 Akib.  vid. 
 Theophraft. 
 
 cap*  9. 
 
 vypl®"  «*•>- 
 Ktilw  AVaSiicri. 
 
 Silentium  illud 
 ob$\mtum$xi 
 interram  oculi 
 
 —m&pudor 
 intumd*  indicia 
 lucp  inecntcm 
 motem  irarm 
 ex  Alto  animo 
 cie/Uis  judicia 
 lerMttiv.lib.y. 
 
 ATreattfe  of  the  Tafsiom 
 
 that  he  had  in  the  City  to  be  Coadjutors  with 
 him  in  that  Difpeniation.  Whereunto  may  be 
 added  the  Anfwer  which  Drufut  gave  to  him 
 who  would  have  contrived  his  houfe  for  fecre- 
 cie  3  when  hee  told  him  that  hce  could  wifli  his 
 houfe  were  pervious  and  tranfparent  that  his  pri- 
 vateft  Anions  might  be  feene  in  publick. 
 
 And  as  Religion  and  Innocencie.  fo  on  the 
 other  fide  DeBoifbneffemd  Defperatenejfeot  living 
 doth  implant  a  marvellous  BoldnefTe  in  the 
 Mindes  and  faces  of  men,  when  they  have  no 
 Modefty  or  fhame  to  reftrainethem.  As  we  fee 
 in  Gypfies,  Parafites,  Jugglers,  a*^-™™;,  neurof- 
 paft£9  and  fuch  like.  And  therefore  fuch  kinde  of 
 men  both  in  Scripture  and  in  other  writings,  are 
 faid  to  have  faces  of  braffe  and  necks  of  Iron, 
 whorifh  and  impudent  foreheads  that  cannot 
 blufhorbeafhamed-,  andthefe  words,  Mhu,**. 
 %vjjU*>  surt/uVi,  we  (hall  finde  for  fynonymies  and  of 
 equall  fignification ,  whereof  the  former  fignific 
 Dcfpairc,  Impudence,  and  the  other  BoldnefTe. 
 
 Againe,  as  Impudence ,  fo  Shame  and  feare  of 
 Difgrace  is  a  great  Caufe  of  Boldncjfe ,  invertu- 
 ous  and  honourable  Attempts  5  for  there  is  no 
 Man  of  generous  principles ,  but  will  much  ra- 
 ther chufe  an  honourable  danger  than  a  fordid 
 fafety,  and  adventure  his  Pet  fen  before  hee  will 
 fhipwrack  his  honefty  or  good  name ,  choofing 
 ever  to  regulate  his  Behaviour  rather  by  a  morall 
 than  a  naturall  feare ,  to  give  an  account  of  him- 
 felfe  rather  to  thofe  that  love  his  venues ,  than  to 
 thofe  who  love  his  fertmes.  In  one  word  ffon- 
 
 din 
 
I  '■ -"      '  '        '■—■■■■■'■ ■■■     i     I.       .^-Tn-rnry.r.-r-Ta. 
 
 and  Faculties  of  the  Soule.  z  dp 
 
 ding  more  in  awe  of  mens  Hearts  than  of  their 
 Hands,  and  ftiunning  more  a  lufi  Reprehenfwn  than 
 an  Vnjuft  Injury.  And  to  this  purpofe  ir  is  gravely 
 obferved  by  the  Hiftorian  ,  that  the  difhonour 
 which  the  Romans  faffercdyadfurcts  Caudinas^zs 
 that  which  procured  their  adverfaries  a  bloudy 
 overthrow  afterwards,  quia  Jgnominianec  Amicos 
 parat9nec Inimicostollit.  Their  favingof  the  lives  of 
 the  Romans  to  bring  Ignominy  upon  them,being 
 c  ftcemed  not  a  benefit,but  a  fcorne:a  very  like  ex- 
 ample we  have  hereunto  in  the  fcrvants  of  Davidy 
 abufed  and  put  to  (hame  by  Hamn  the  fonne  of 
 Ammon.  And  thus  the  Poet  expreflcth  the  cou- 
 rage of  Dares  revived  by  the  fall  which  hec  had 
 from  EnteUus : 
 
 At  non  tardatui  cafu,nec  territm  herts^ 
 Acrioradfugnam  redit^fy  vim  fufcitat  ira^ 
 Turn  fudor  incendit  vires  &Confcia  Virtm. 
 
 Dares  no  whit  difmay*d,renewes  the  fight 
 With  a  more  eager  force,wrath  doth  excite 
 The  flouter  courage, Shame  with  Valour  met, 
 Inflara'd  his  minde3and  did  his  weapon  whet. 
 
 Another  caufe  of  Boldneffe,  is  Immunity  from 
 Danger,  oratleafta  Ferfatilmfnejfe  and  Dexterity 
 of  wit  to  evade  ic,or  ftiift  through  it.  And  there- 
 fore though  cunning  men  dare  not  alwaies  fecond 
 their  contrivances  with  Execution,  nor  let  their 
 handgoeinEquipagewith  their  wit ;  yet  com- 
 monly men  of  vigorous  fancies  are  fo  far  in  love 
 
 N  n  with 
 
 &dixtw  dolor 
 &  pudorar- 
 mat  inHoftes, 
 
 Tunc  cede  ma- 
 lis  fed  contra, 
 audentior  ito. 
 ty£aead.(.U 
 AriJl.Elb* 
 l,3,tit  1. 
 
 <^»i  adfraude 
 c&tlidij "tint  3*0 
 tantumaadent 
 quantum  ex- 
 cogitant.Ctc, 
 pro  Cluentio, 
 
270 
 
 Plut.Atopb. 
 
 Cenfilium  >n 
 ircvi.  v«ct. 
 
 row  \m  %vf* 
 
 Sopb^Antl^ 
 
 A  Treatife  of  the^P anions 
 
 Audittmfici- 
 ebat  Amu 
 Ovid  Met  A. 
 
 AGc«J$.Cj, 
 
 A.GMU.c.%. 
 
 Viit  iji  corpu* 
 jji  qui  magfa 
 ^fartamqva- 
 *k?uMv*!.2% 
 
 with  their  owneconccptions,that  they  will  many 
 times  venture  upon  foine  hazards^  to  bring  rhem 
 into  a6t,trufting  the  fame  dexterity  tobring  them 
 out  of  Danger,  which  hath  at  firft  made  them  to 
 adventure  on  it:as  Darius  was  wont  to  fay  of  him 
 felfe,  that  in  a  pinch  and  extremity  of  perill,  hee 
 was  ever  wifeft:and  Sylla  gave  the  fame  judgment 
 of  himfelfe,  that  he  came  offbeft  in  thofe  bufi- 
 nefles,  which  he  was  the  raoft  fuddenly  put  upon, 
 which  alfo  I  finde  obferved  in  the  Chara&er  of 
 our  Henry  the  feventh  (who  hath  had  the  felicity 
 above  all  his  Pra?deceflbrs,to  have  his  lineaments 
 drawnebythc  ableft  pen  that  hath  imployedit 
 felfe  in  our  Story)that  his  wit  was  ever  fharpencd 
 by  Danger,  and  that  he  had  a  greater  Dexterity  to 
 evade ,than  Providence  loprevent  them. 
 
 Another  caufe  of  BoldneflTe(as  I  have  formerly 
 noted  on  that  Paflion)  is  jlrength  of  Lovers  we  fee 
 weake  Creatures,  in  defence  of  their  young  ones, 
 will  fet  upon  thofe  that  are  ftrong,  and  the  Tri 
 bunein  A%Gelliwp\\\.o{ Loveeitberof  his  Conn 
 trey,or  of  G!ory,did  not  only  advice,but  himfelfe 
 undertake  the  executing  of  a  fervice,  wherein  hee 
 was  before-hand  ccrtaine  to  perifli.  And  the  fame 
 Author  telleth  us  of  Euclide^  Defcipleof  Socra 
 tes,  who  ventured  in  a  difguife  upon  the  evident 
 danger  of  his  Life  to  enjoy  the  Difcourfes  and 
 Counfelsof  his  Matter. 
 
 Laftly  Pride,  greatneffe of  Minde or  Parts,  and 
 opinion  of  Merit ;  efpeciallyif  it  meet  with  dif- 
 contcntedneffeard  conceits  of  being  reglefted, 
 doth  very  often  embolden  men  to  great  and  new  I 
 
 Attempts:! 
 
.  and  Faculties  of  the  Soule.  271 
 
 Attempts  :  For  it  is  a  very  hard  thing  when  great 
 Abilities  and  vaf\Hoj>es  meet  together,  togoverne 
 them  with  moderation.  Private  Ends  being  in 
 that  cafe  very  apt  ro  engage  a  mans  parts,  and  to 
 take  them  off  from  publicke  fervice  unto  parti- 
 cular advantage.  And  therefore  I  take  it,there  is 
 no  temper  of  Minde  that  will  witb  that  cvenneffe 
 and  uniformity  of  proceeding,  or  felicity  of  fuc- 
 cede,  promote  publicke  and  honourable  Ends,  as 
 Height  of  Abilities  with  moderation  of De  fires  •  be  • 
 caufe  in  that  cafe  a  roan  can  never  ftand  in  his  own 
 light,  nor  have  any  mift  or  obftacle  between  his 
 Eye  and  his  End. 
 
 Now  from  this  ground  I  beleeve  did  arife  that 
 Maximeof  fome  of  the  States  of  Greece  noted 
 by  Tully^tid  at  large  debated  by  the  Philofopher, 
 Nemo  de  nobis  umu  excellat ,  that  they  would  not 
 have  any  one  man  to  be  notorioufly  eminent  in 
 abilities  above  the  reft,  and  thereupon  inftituted 
 oftracifmepr  an  honourable  Bannifliraent,  as  a  rc- 
 ftraint  either  to  abate  the  exceflive  worth  of  emi- 
 nent men  :  or  to  fatisfie  and  aflwage  the  Envy 
 which  others  might  conceive  againft  them,  who 
 are  apt  to  hare  the  vertues  which  they  canonely 
 admire  :  or  laftly,  to  prevent  the  dangers  which 
 greatnefle  of  parts  taking  advantage  of  popula 
 rity  and  vulgar  applaufe,  might  haply  venture  to 
 bring  upon  things.  Vpon  this  ground  the  Ephe 
 fians  expelled  Hermodorm  ;  and  the  Athenians, 
 Ar/Jlides,b?ca\x(e  be  was  too  juft  for  the  reft  of  the 
 people.  As  one  Voice  in  a  Confort,which  is  loud 
 above  the  proportion  of  the  reft,doth  not  adorne, 
 
 Nn  2  but 
 
 Cic.Tttfc.q.U$. 
 AriJl.Polit, 
 
 Pint*  in  Alcib* 
 &  AriflicLtx 
 ?{icia. 
 
 Eande  virtHte 
 &  oder ant  & 
 mirnbantnr, 
 LivJ.S, 
 
272, 
 
 Tac't.vit.AgY. 
 Amm'-\n,  /.15. 
 
 *tf9*UpxS*t  ft*- 
 
 fj'i7cw,U  cf  ac/7i> 
 
 lliad.v.170. 
 
 S&pe.Eleftr. 
 Liv  J.  21. 
 Semper  in  p ra- 
 tio ys  maxim  ft 
 <fcptYhul*m 
 <{uim%%'iml 
 (im(st,Auda- 
 ehpromurj 
 eftSalsfixat. 
 Thcoc.l(iyf,\l. 
 a  Male  tefapi- 
 tn\  boflii  me- 
 tuu  qn2  ftuiti 
 Civ  :i  Undent 
 omnium  dent  e 
 comentt  H«»- 
 nibaLLivMi*' 
 Anftsibz 
 /5.C.7. 
 
 I  input  U one* 
 
 I  in  pralio  Cer- 
 
 \voi.TtriuLde 
 j  Ctron. 
 
 A  Treatife  of  the  Tafions 
 
 but  difturbe  the  Harmony  ;  and  therefore  ufually 
 aien  of  great  parts,  have  lien  either  under  Envy  or 
 feaUufte.  Mens  minds  out  of  I  know  not  what  ma- 
 lignity, being  apt  to  fufpe<a  that  that  will  not  be 
 
 /ufed  unto  Good,  which  might  be  abufed  unto 
 Evil!,  which  TAcitw  notcih  to  have  been  the  qua- 
 lity ofDomitiav^nd  Ammimm  MArceSinus  of  Con* 
 
 ftantitu  towards  men  of  the  grcatcft  worth. 
 
 Now  according  to  the  difference  of  this  Affe- 
 ftion  in  different  men,  fo  it  worketh  two  diffe- 
 rent Effe&s. 
 
 1  There  is  a  Happy  and  Difcreet  boldnefTe, 
 which  doth  not  anticipate,but  fecond  and  attend 
 thematurecounfels  oftheminde,  and  doth  firft 
 cal!  out  and  ftirre  up  it  felfe  by  wifedome,  before 
 it  proceed  unto  A&ion  or  Execution  :  like  the 
 BoldneflTeof  the  Lyon,  which  is  <SVW,butatlaft 
 probers  in  what  it  undertakes.For  after  Counfell 
 hath  ripened  Refolutions,  Boldneffeis  then  the 
 beftlnfi'umenttoaccomplifh  them,  and  in  that 
 czfe^o  ninus  timer  is  ^  minm  firm}  periculi,  as  the 
 Hiftorian  fpeaks.The  lefle  feares  arc3the  leffe  alfo 
 are  their  dangers,  and  the  greater  their  Confi- 
 dence.the  furcr  their  fuccefle : 
 
 The  Greeks  by  venturing  did  enjoy 
 J  heir  ten  ye  ares  mfi^ndgainedTrcy. 
 
 2  There  is  a  a  haffy  And  raft  Boldne/fe,  which 
 beginning  too  fperpily  without  Counfcli  doth  ufu- 
 ally end  too  Cowardly ,  without  Courage  •  for  rafli 
 
 men 
 
and  Faculties  of  the  Soule. 
 
 *73 
 
 t.&Bitjr. 
 
 licA. 
 
 Temcntas  ubl 
 pr'imii  impel Ti 
 efudit^velut 
 quaJamaxi. 
 milia  amiffg 
 acuito  terpen 
 
 Qcurtius.lA. 
 Cum  iiitm'i 
 difcriministe- 
 
 men  whom  the  Philofopher  cals  spWea",  men 
 made  up  of  confidence  and  feare,  are  bold  and 
 boafting  before  a  Danger-3but  in  it  very  timorous) 
 op  at  leaft  inconftanr.  Lyons  in  peace,but  Harts  in 
 warre,as  Tertulliam  Proverb  hach  it.  a  Like  rhofe 
 ofwhom£/iy  and  TIqyh*  tell  us,  That  they  were 
 more  than  men  in  the  onfet,and  leffe  than  women 
 in  the  iffue^  melting  away  from  their  Refolutions 
 like  Snow. 
 
 And  another  ill  property  of  the  RafiinefTe  of 
 this  PaflioniSj  That  it  willexpofc  a  man  to  more 
 danger  than  the  fuccefle  which  it  aimes  at  can 
 compenfate:ashethat  fifties  for  a  Gudgeon  with  i  m 
 a  golden  hooke  :  or  as  Flyjfeswho  went  backe  to'  p«Y  *dven*h 
 the  Cyclops  his  denne  to  fetch  his  cap  and  girdle  ( inf°jlc^di^ 
 which  he  had  left  behind  him.  tf  j*.r.g. 
 
 Another  is,  that  it  makes  men  Overvalue  them- 
 fdves,  and  fo  undertake  things  too  hard  for  them 
 to  endure  or  hold  out  in.  Like  ^MeneUm  in  the 
 Poet,  who  would  venture  to  fight  with  Hector  or 
 Arijlexcnw  in  Tnlly ,who  being  a  Mufitian5wouId 
 needs  determine  in  queftions  of  Philofophy . 
 
 Laftlyithatha  property  as  we  fay,  to  betake 
 /Ar  ta3and  to  give  the  firft  onfet  upon  dangerous 
 AttempsSjWhich  is  a  thing  of  very  perillous  con- 
 fequence,not  only  to  the  Author5but  many  times 
 to  the  publick  Peace  too,  c  forward,  exulcerated, 
 and  feditious  fpirits,  being  too  ready  to  follow 
 what  they  dare  not  begin. 
 
 bPfot.h  Cat. 
 cUiad.i,  97.112 
 T»fcqJ.li 
 
 Nn 
 
 3 
 
 CHAP. 
 
 d  Propere  fe~ 
 qui  qna  piget 
 incboarr.Tacit 
 |  M<tgu>  cis  Au- 
 thor ad  ftdili 
 onewquaAni- 
 mat  deer  at, 
 UvXtS* 
 
*74  I         d  Treat) fe  of  the' Paflions 
 
 TAde  Laertjn 
 Zcnox,l.7. 
 
 C  HAP.  XXI. 
 
 Of  the  Paffion  of  Feare  :  the  Caufes  °f^\ 
 Impotency  5  Obnoxioufneffe,  SuddenneJJey 
 Neerenejfe,  NeTbnejfe,  Confcunccy  Igno- 
 rance of  an  EyiH. 
 
 Heoppofitc  PafiRonto  this  of 
 of  Hope  is  Feare  :  which  be- 
 ing an  Equivocall  Paflion}aDd 
 admitting  of  raany  different 
 kinds,  can  fcarfe  have  any 
 whole  and  fimple  definition 
 to  explaine  it.  There  is  a  Ver 
 ttious  Feare  ;  a  Feare  of  Sinne  and  Shame  ;  an 
 Intelie£hiall  Feare  of  Admiratio^whcn  the  excel- 
 lency of  the  Object  dazleth  our  Eye  ;  a  Feare  of 
 Reverence  .  an  Afionifoing  Feare,  by  reafon  of  the 
 T^ewnejfe^znd  an  Offrefing.  Feare^by  reafon  of  the 
 Neercnejfe and  Inavoydablenefle  of  the  Evill  fea 
 red.  It  is  a  Griefe,  Trouble,  Flight,  Averfarion 
 of  fomc  approaching  Evill  apprehended,  cither 
 asdcftru&ive,  or  as  burthenfomc  to  our  nature, 
 |  and  noteafilyrefiftablebyour  (Irength  :  For  the 
 qualification  of  the  O b je Si  thereof, becaufe  it  is 
 inallcircumftances  like  that  of  Hope  (  fave  in 
 the  Evill  of  it)  I  fhall  theieforc  forbcare  to  touch 
 I  ir3nnd  (hall  onely  in  briefeconfidcr  the  Dignities 
 and  Defe&s  thereof  in  its  Caufes  and  Effe&s. 
 Fear  is  an  humbling  &  debating  Paffion,  which 
 
 alwaies 
 
and  Faculties  of  the  Souk. 
 
 175 
 
 alwaies  importeth  forne  manner  of  fervitude  and 
 fubjedion  in  whom  it  refideth  :  So  then  as  in  the 
 former  Pafiion  of  Hope  I  noted  the  fundamental! 
 caufe  thereof  to  beWeakwffeand  Warn  :  folike. 
 wife  in  this  of  Feare>  the  Root  and  fir  ft  Principle 
 is  IVeaheJfe  srnd  Subjetfion  •  whereof  the  one  im 
 plyesadifability  in  us  to  refift^thc  other  a  neccf 
 ficy  to  andergoe  an  evill. 
 
 Hence  ic  is  that  wee  feare  the  difpleafure  of 
 Great  men  •  or  the  Power  of  Vnjuft  men  .  or  the 
 Competition  of  Popular  and  Plaufible  men  $  or  j 
 the  Cunning  of  Clofeand  Malitiousmensor  the  ( 
 Revenge  of  Provoked  men;  or  the  Guilt  of  Inju-  ! 
 rious  men  that  have  wronged  us  already  :  becaufe  ] 
 in  all  thefe  cafes  there  is  fome  notice  of  Wcake- 
 neffe  and  Subje&ion  in  us :  fo  that  Feare  is  of  all 
 other  a  naked  Paffion  :  For  asNakedneflehath 
 three  evill  properties ;  to  difable  for  Defence  •  to 
 expofe  to  Injury;  andfrorr^both  to  work  fhame 
 in  the  confeioufneffe  of  our  dejefted  condition : 
 So  likewifc  Feare  hath  three  properties ;  to  make 
 us  Impotent  and  obnoxious »,  and  from  both  thefe  to 
 beget  shame.  For  though  bis  fpeech  was  true, 
 Ruhr  efl  virtutis  color ,  that  Shame  and  Vertue 
 have  the  fame  colour  ( which  makes  it  feemc  a 
 companion  rather  of  Pt  rfe&ion  than  of  Weak- 
 nefTc » yet  indeed  it  is  rather  a  figne  of  a  mind  ver- 
 tuoufly  difpofed  in  reftifying  the  quicke  appre- 
 henfivenefTc  of  its  own  dcfe£s3than  any  Adjunct 
 of  Vcrtueitfelfe. 
 
 So  then  th?  Roots  of  this  VifcotiixtWeafacffe 
 and  Subjeftton  both  together  ^  fo  that  where  c  it  her 
 
 condition 
 
 Rbct.L\C)t 
 
 Diogenes  a  pud 
 
Zj6 
 
 A  Treatije  of  the  'Pa/lions 
 
 condition  is  wanting,  there  is  not  any  proper 
 ground  of  Feare  ,  and  therefore  wee  fee  fundry 
 times  ftrength  takes  off  the  yoake  of  Obedience, 
 not  only  in  the  civill  government  of  men,  but  in 
 the  naturall  government  of  creatures  by  men,  to 
 whom  by  the  law  of  Creation  they  were  all  made 
 fubjeft  ^  yet  the  ftrength  of  many  of  them  hath 
 taught  them  to ferget  their originall  Subje&ion, 
 and  in  ftead  of  Fearing,to  terrific  man  their  lord5 
 and  when  ever  wc  tame  any  of  them,  and  reduce 
 them  to  their  fir  ft  condition  :  this  is  not  fo  much 
 an  ad  of  our  D ominion  ,wherby  we  awe  them,as  of 
 our  Re^fon, whereby  we  deceive  them  .  and  we  are 
 beholding  more  therein  to  the  working  of  our 
 Witjthan  to  the  prerogative  of  our  Nature  5  and 
 ufually  every  thing  which  hath  knowledg enough 
 to  meafure  its  owne  abilities  •  the  more  it  hath  of 
 S/rag-^theleffe  it  hath  of  Fearc  .  that  which 
 Solomon  makes  the  ftrongeft,  the  Apoftle  makes 
 the  fitted  to cxpell  Feare,towit,Love. 
 
 So  likewifeon  the  other  fide >Immunity  from  SHb. 
 jettion  in  the  midft  of  Weaknefle  removes  Feare. 
 Of  this  we  may  give  an  inftance  in  guilty  perfons, 
 who  notwithftanding  their  Weakneffe^yct  when 
 once  by  the  priviledge  of  their  San&uary  or  mer- 
 cy of  their  Iudge  they  are  freed  from  the  obliga- 
 tion of  the  LaWj  though  not  from  the  Offence  5 
 their  former  Fearesdoeprefcntly  turne  into  Ioy 
 and  Gratulations  :  and  tbar  is  the  reafon  why 
 Good  men  have  fuch  Boldnefic,  Confidence,  and 
 Courage,that  they  can  bid  defiance  unto  Death  ; 
 becaufe  though  they  be  not  quire  delivered  from 
 
 the 
 
and  Faculties  of  the  Soule. 
 
 the  Corruption  •  yet  they  are  from  the  Curfe  and 
 Condemnation  of  Sinne,  though  by  reafon  of 
 their  Weaknefle  they  are  not  delivered  from  the 
 mouth  }  yet  they  are  from  the  teeth  and  flings  of 
 Death ;  though  not  from  the  Earth  of  the  Grave ; 
 yet  from  the  Hell  of  the  Grave- though  not  from 
 Sinnqyetfrom  the  Strength  and  Maledi&ionof 
 Sinne:  the  Law  our  Adverfary  muftbe  ftrong,  as 
 well  as  our  felves  weake,  if  he  Iooke  for  Feare. 
 The  Corruption  then  of  this  Paflion^s  it  depen- 
 dech  upon  thefe  Caufes  is>when  it  arifeth  out  of 
 too  bafe  a  conceit  of  our  owne,cr  too  high  of  ano- 
 thersftrength}theone  proceeding  from  anerrour 
 of  Humility,in  undervaluing  our  felves^thc  other 
 from  anerrour  of  Iudgement  or  Sufpition  in  mi- 
 ftaking  of  others.  There  are  fome  men  who  as 
 the  Oratour  fpeaks  of  defpairing  Wits,!)*  viribus 
 fnis  fefimtmer enter )  who  are  too  unthankfnll  unto 
 Nature  in  a  fleight  efteeme  of  the  abilities  (hee 
 hath  given  them,  and  deferve  that  Wcakenefle 
 which  they  unjuftly  complaine  of :  The  fight  of 
 whofe  Iudgement  is  unlike  that  of  Perfpe&ive 
 Glaffes,  the  two  ends  whereof  have  a  double  re* 
 prefentation  j  the  one  fuller  and  neerer  the  truth  • 
 the  other  fmaller  and  at  a  farre  greater  diflance: 
 So  it  is  with  men  of  this  temper,  they  looke  on 
 themfelves  and  others  with  a  double  prejudice«on 
 themfelves  with  a  Diftrufting  and  Defpairing 
 Iudgement,  which  prefents  every  thing  remote 
 and  fmall 5  on  Others  with  on  Overvaluing  and 
 Admiring  Iudgement ,  which  contrariwife  pre- 
 fents all  perfe&ions  too  perfeft.  And  by  this 
 
 O  o  means 
 
 z77 
 
2)8 
 
 j  Uopbiu  lU 
 1  msntur  %cpc 
 thiitdmmian. 
 
 Mifa  prtvifo 
 fiunl  Levhra, 
 CicTHJcqL} 
 AnnaULu 
 
 A  Treatife  of  the^B afilons 
 
 means  between  a  felfe-diftike,  and  a  too  high 
 eftimation  of  others>truth  ever  fals  to  the  ground, 
 and  for  revenge  of  her  felfe,  leaves  the  party 
 thus  diftempered,  ahvaies  Timorous.  For  as  Er- 
 rour  hath  a  property  to  produce  and  nourifh  any 
 Pafllon,  according  to  the  nature  of  the  fubjeft 
 matter  which  it  is  convcrfant  about  ?  fo  princi- 
 pally this  prefent  Paflion  •  becaufe  Errour  it  felfe 
 is  a  kinde  of  Formido  InulUttutfi  Feare  of  the  Vn- 
 derftanding  :  and  it  is  no  great  wonder  fo*  one 
 Feare  to  beget  another.  And  therefore  when 
 Chrift  would  take  away  the  Feare  of  his  Difci- 
 ples,hefirft  removes  their  prejudice  :  Feare  not 
 chofe  that  can  kill  the  Bod  y  onely,  and  can  doe  no 
 more.  Where  the  overflowing  of  their  Feares 
 feemes  to  have  been  grounded  on  the  over  iudging 
 of  an  adverfe  power.  Thus  much  for  the  Root  and 
 Eflentiall  caufc  of  Feare:thefe  which  follow,  are 
 more  cafuall  and  upon  occafion. 
 
 Whereof  the  firft  maybe  the  Suddennejfe  of  An 
 £i//Y/,whenitceifethupon(as  it  were)in  the  Dark: 
 for  all  Darkneffc  is  comfortlefle  ;  and  therefore 
 the  laft  terrible  Iudgement  is  defcribed  unto  us 
 by  the  BlacknefTeand  Vnexpe&ednefTe  of  it,  by 
 the  Darkncfle  of  Night,  and  the  Suddenneflfe  of 
 Lightning.  All  Vnacquaintaince  then  and  Igno- 
 ranee  of  an  approaching  EviH,  muft  needs  worke 
 Amazement  and  Terrownascontrarily  a  forefight 
 thereof  worketh  Patience  to  nndergoe.and  Bo^- 
 nefle  to  encounter  it :  zsTacitu*  fpeaL  of  Ctand, 
 Kjimbiguarumnrum  fciens  eoqs  intrepdm,  that  bee 
 was  acquainted  with  difficulties ,  and  therefore 
 
 not 
 
and  Faculties  of  the  Soule . 
 
 not  fearfull  of  them.  And  there  is  good  reafon 
 for  this,  becaufe  in  a  fuddcn daunt  and.onfetof 
 an  unexpected  evill,tbe  fpirits  which  were  before 
 orderly  carried  by  their  feverall  due  motions  un- 
 to theirnaturall  works,  are  upon  this  ftrange  ap- 
 pearance and  inftant  Oppreflion  of  danger  (b  dif- 
 ordered,mixedsand  ftiflled3that  there  is  no  power 
 left  either  in  the  Soule  for  Counfell,  or  in  the 
 Body  for  Execution  :  For  asitisinthewarresof 
 naen,fo  of  Paffions,  thofe  are  more  terribkjWhich 
 are  by  way  of  Invafion,then  of  Battell,which  kt 
 upon  men  unarmed  and  uncompofed  5  then  thofe 
 which  find  them  prepared  for  refiftance  :  and  fo 
 the  Poet  defcribes  a  lamentable  overthrow  by 
 the  Suddennes  of  the  one  fide,  knd  the  Ignorance 
 of the  other: 
 
 Invadmt  nrbem  fimvovmq;  fejmltame 
 
 They  do  invade  a  City  all  at  reft, 
 
 Which  ryot  had  with  deep  and  Wine  oppreft. 
 
 And  this  is  one  reafon  why  men  inclinable  to 
 this  PaflioB ,  are  commonly  more  fearfull  in  the 
 Night  than  at  other  times  5  becaufe  then  the  Ima- 
 gination is  prefenting  of  Obje&s  not  formerly 
 thought  on,when  the  fpirits  which  fhould  ftreng- 
 then,  are  more  retyred ,  and  Reafon  leflc  guar* 
 ded. 
 
 And  yet  there  are  Evils  too,  which  on  the 
 other  fide  more  affright  with  their  long  expecta- 
 tion and  traine^than  if  they  were  more  contracted 
 
 Oo  2  and 
 
 *>19 
 
 Bum  ed  p&ris 
 qua  mnruidi~ 
 rut  us  erat  j?*- 
 t  tones  amatas 
 oppenuni : 
 ^ttintms  vo- 
 ftuabedparte, 
 qu*  minims 
 Jufrefiaerat] 
 impttufafto 
 fctlis  ctpit.  j£ 
 
z8o  I       A  T'restife  of  the ^Paf ions 
 
 S/».E;7,U# 
 
 and  fpeedy.  Somefet  upon  us  by  ftealth,affrigh- 
 ting  us  like  lightning  with  ft  fuddcn  blaze:others 
 with  a  train  and  pomp  like  a  Comet ,which  is  ufhe- 
 red  in  with  a  ftreame  of  fire,  and  like  Thunder, 
 which  hurts  not  only  with  its  danger,  but  with  its 
 noife  :  and  therefore  Arifietle  rcckoneth  mi/Artf 
 I**-,*,  the  fignes  of  an  approaching  evill  amongft 
 thcObje&sof  Feare. 
 
 Another  caufe  of  Feare  may  be  the  Necrneffe  tf 
 An  Evill ,  when  we  perceive  it  to  be  within  the 
 reach  of  us,and  now  ready  to  fet  upon  us  s  For  as 
 it  is  with  O  bje  &s  of  Sence  in  a  diftance  of  place: 
 fo  it  is  with  the  Ob  je&s  of  Paflion,  in  a  Diftance 
 of  Time ;  Remotion  in  either,  the  greater  it  is,  the 
 IefTeprefent  it  makes  the  Obje&  ;  andbyconfe- 
 quence,  the  weaker  is  the  impreflion  there- from 
 upon  the  faculty  :  and  this  reafon  ArifigtU  gives 
 why  Death,  which  elfe  where  he  makes  the  moft 
 terrible  evill  unto  Nature,  doth  not  yet  with  the 
 conceit  thereof,  by  reafon  that  it  is  apprehended 
 at  an  indefinite  and  remote  diftance,  worke  fuch 
 terrour  and  amazement  :  nor  fo  ftifle  Rea  fon  and 
 the  Spirits,  as  Obje&s  farre  lefTe  in  themfelves 
 injurious  to  Nature  ;  but  yet  prefented  with  a 
 determined  ^eremffe.  And  the  reafon  is  plainc, 
 becaufe  no  Evill  hurts  us  by  a  fimple  apprehen- 
 fionof  itsNature,butof  \\%Vmon  :  and  all/V*- 
 pinquity  is  a  degree  of  Vnlon.  For  although  Tutu- 
 rition  be  a  neceftary  condition  required  in  the  Ob- 
 jed,  which  muft  inferreF**^  .  yet  all  Evill,  the 
 lefleithath  deTutnro^  the  more  it  hath  dtTmi- 
 bdi:  which  is  the  reafon,  why  that  Carnall  Secu. 
 
 *]*y, 
 
and  Faculties  of  the  Souk. 
 
 curity,  which  is  oppofed  to  the  Fearcof  God,  is 
 defcribed  in  the  Scripture,  by  putting  the  Evill 
 Day  farrc  from  us,  viewing  as  in  a  Land  (hip  and 
 at  a  great  diftance  the  terrour  of  that  Day.  And 
 if  here  the  Atheifts  Argument  be  obje&ed,  Let 
 us  eat  and  drinke ,  for  to  morrow  wee  (hall  die : 
 Where  the  propinquity  of  Ruine  is  made  an  In- 
 ducement unto  Ryot.  Wee  muft  anfwer,  that  an 
 Atheift  is  herein  both  right  and  vaine,  in  that  he 
 coaceiveth  Annihilation,  or  never  more  to  be  the 
 beft  clofe  of  a  wiclced  life;and  therefore  mod  ear- 
 neftly  (though  riioft  vainlyj  defircththatitmay 
 be  the  iflue  of  his  Epicurifme  and  Senfuality. 
 And  here  briefly  the  Corruption  of  Feare  in  this 
 particular  is,  when  it  takes  advantage  by  the  ap- 
 proach of  Evill,  to  fwell  To  high  as  to  finke  Rea- 
 fon,and  to  grow  bigger  than  the  Evill  which  it  is 
 afraid  of. 
 
 profimq^f  trick 
 
 It  Timor t  &  major  Mart  is  jam  apfaret  imago. 
 
 Their  Feare  gets  clofer  than  the  thing  it  feares, 
 Warres  Image  bigger  than  it  felfe  appeares. 
 
 For  as  it  is  a  figne  of  diftemper  in  the  Body, 
 when  the  unequall  diftribution  of  nourifhment 
 and  humours  caufeth  forae  part*  to  exceed  their 
 due  proportion  of  greatneffe  :  fo  is  it  likewife 
 in  the  faculties  of  the  Minde,  when  the  Inferiour 
 grow  high  and  ftrong  •  if  Reafon  raife  not  it  felfe 
 to  fuch  a  proportion ,  as  ftill  to  maintaine  and 
 ___ Oo  3 manage 
 
 zS 
 
 J*  metu  &pe' 
 With  plura& 
 Majoravidtn- 
 tur  met  ut  lib  us 
 cum  mdutur 
 liciliuiy  turn 
 finguntur  im- 
 pftnius  Ck*de 
 7>ivinat*  i,». 
 
28l 
 
 *Nefam*aut 
 f  tin  in  ma  jus 
 txtoBeret  aut 
 miliiii  animot 
 retu  mvimt 
 tetrtrti. 
 
 >  la  <t*Sla<ri<t( 
 
 I  aOWJtd-Xt  Mir* 
 
 Clem.  Alex. 
 tr$md.z> 
 
 Adrian  Epiii: 
 
 T^amveluti 
 putritrcpida., 
 atq-t  omnia 
 Cttuinunt- 
 bru  metattnt  : 
 ita  n$s  in  luce 
 timemm.Lucr. 
 
 A  Treatife  of  the  'Papons 
 
 manage  its  authority  and  government  over  them . 
 But  this  is  to  beobfervedonly  oftheRifingand 
 Strength,  not  of  the  Humility  and  Dcfcentof 
 Reafon  :  For  though  it  be  fit  for  the  power  of 
 Reafon  to  keep  it  fclfc  up  above  rebellion  5  yet  is 
 itnotneceflary  that  it  fhould  ftoup  andfinkeacr 
 cording  to  the  lowntfle  or  fordidnefle  of  any 
 Paffion.  As  in  the  Body.though  we  would  have  all 
 parts  increafe  alike;  yet  if  one  part  by  diftemper 
 grow  wcake,  wee  require  in  the  reft  a  fellow- fee- 
 lingjnotafellow-languifhingtfea  indeed  in  both 
 cafes,  where  the  inferiour  part  is  weaker,  it  is  the 
 courfe  of  Nature  and  Art  to  fortifie  the  higher  • 
 becaufeina  Superiour  there  is  required  as  well 
 a  power  to  quicken  and  raife  that  which  droo- 
 petb,  as  to  fupprefle  and  keep  under  that  whicfc 
 rebelleth. 
 
 Another  caufe  of  Feare  may  be  *V{ew*tfe  of 
 Evill :  When  it  is  fuch,  wherewith  neither  the 
 Mindeitfelfehathhad  any  precceding  encoun. 
 ter,wherebytojudgeof  its  owne  Streogth  -nor 
 any  example  of  fome  other  mans  profperous  ifliie 
 to  confirme  its  hopes  in  the  like  fucceffe  :  For  as 
 before  I  noted  out  of  the  Philofopher,  Experi- 
 ence is  in  ftead  of  Armour,  and  is  a  kind  of  For 
 titude,  enabling  both  to  judge  and  tobeare  trou- 
 bles :  for  there  are  fome  things  which  he  elegant- 
 ly calleth  them,  <»  **•«  *»Mmi,  Empty  Dangers :  Epi- 
 ttettu  calleth  them,  ^^M/a^n,**.™.,  Scar- crones, 
 and  Vizors,  which  children  feare  only  out  of  Ig- 
 norance :  as  fooneas  they  are  knowne,they  ceafe 
 to  be  terrible.  As  the  log  of  timber  which  was 
 
 caft 
 
and  Faculties  of  the  Soule, 
 
 285 
 
 caft  into  the  pond,  did  with  the  firft  noife  excee- 
 dingly affright  the  Frogges ,  which  afterwards 
 when  it  lay  quietly,  they  fecurely  fwam  about. 
 And  this  Ignorance  and  Inexperience  is  the 
 caufe  that  a  man  can  fet  no  bounds  to  his  Feare. 
 I  grieve  for  fo  much  Evill  as  hath  befallen  me  5 
 •but!  ft  are  fo  much  as  may  befall  me  •  and  the 
 more  flrong  and  working  my  Fancy,  the  greater 
 iny  Feare  •  becaufe  what  I  cannot  meafure  by 
 Knowledge X  meafure  by  Imagination^ the  figments 
 of  Fancy  do  ufually  exceed  Truth. 
 
 And  from  this  Ignorance  Iikewife  it  is,  that 
 Timorous  men  are  ufually  Inquifitive,  as  the  Phi- 
 lofopher  notes«and  fo  the  Prophet  exprefteth  the 
 Feare  of  the  Idumeans  in  the  Warre,  Watch* 
 man  \  What  of  the  Night  f  Watchman  !  What  of  the 
 fyght*  Feare  ufually  doubleth  the  fame  quefti- 
 ons,as  Griefe  doth  the  fame  Complaints.  There- 
 fore men  in  a  fright  and  amazement,  looke  one 
 another  in  the  face  •  one  mans  countenance,  as  it 
 were  asking  counfcll  of  another  :  and  once  more 
 from  hence  grow  the  Irrifolutions  of  Timorous 
 men>  becaufe  they  know  not  what  to  doe,  nor 
 which  way  to  fly  the  things  they  feare  :  in  which 
 refpedl  they  are  faid  to  fly  from  an  Enemy  fiven 
 tvayes,  as  ever  fufpe&ing  they  are  in  the  worft. 
 Pavidei  femfer  Conftlia  in  incerto  ,  they  never  can 
 have  fixed  and  compofed  Counfels  :  and  it  is  the 
 ufualf  voice  of  Men  in  their  Feares,  I  knowtiot 
 what  to  do,  I  know  not  which  way  toturnemy 
 felfe  •  Trembling  of  Hearty  and  Fay  ling  of  Eyes, 
 Blindneffe  and  Aftonifhment  :   Ignorance  and 
 
 Feare 
 
 PlfoJ.Sep.it. 
 Vtrtor  omnia, 
 tmagimt  em- 
 nU  qutqina-. 
 tura  metutn- 
 ti&tfoa  max- 
 im emit  ui  qu<e 
 maximeabs- 
 
 Plin.!.6.ep*s 
 VidStjuepui*, 
 
 Z/tf.I  $.8.21.1 1. 
 
 M*$j'pieiufItC      . 
 
 Sihol,.n  $>r>ph> 
 Qtut. 28.25. 
 In  mognu  dif 
 ficuLaiibutfe 
 P*'p:aftntt& 
 fugimua  tan. 
 '$<>am  maxiKc 
 pericklofa. 
 VUt.inMtiio, 
 
 9*. 
 
284 
 
 LaertJ*  Zc« 
 uonMj. 
 
 A  Treatife  of  the  ^Fafiiom 
 
 Ovief.de  Arte 
 
 Fearc,  doe  thus  ufually  accompany  each  other. 
 And  therefore  the  Stoicks  make  *»<*  and  k^i*.  a 
 fluggifh  Affe&ion  of  Minde,  whereby  a  man 
 ftuinketh  backe,  and  declineth  bufineffe,  be- 
 caufe  of  difficulty  of  danger  which  hee  obfer- 
 veth  in  it  ;  and  a  Tumultuary  and  diftra&ed, 
 frame  of  Mind,  not  knowing  which  way  totake* 
 tobearaongft  the  kinds  of  this  Paffion  of  Feare. 
 The  Poet  fpeaking  of  the  Sabine  Virgins,  whom 
 the  Romanc  youth  fnatched  away ,  and  tooke  to 
 them  for  Wives,  hath  thus  elegantly  defcribed 
 this  diftra&ion  of  Feare. 
 
 Ft  fugiunt  aquUas  timidipma  turba  Columbd, 
 
 Vtq^  fugit  vtfos  agna  novella  Ittpos : 
 Sic  Wa  timutre  viroi  fine  lege  ruentes, 
 
 Conflitit  in  nulla  quifuit  ante  Color. 
 Nam  Timor  unw  er at , fades  non  una  timer  is 
 
 Pars  laniat  Crinesfars  fine  mente  fedet. 
 Altera  mafia  filet,  frujira  vocat  altera  matrem^ 
 
 Hacqueritur^ufet  hac^hacfugit^  ilia  manet. 
 
 As  weake  and  fearfull  Doves  the  Eagle  flie, 
 And  tender  Lambs  when  they  the  Woolfe  efpie : 
 So  the  affrighted  Sabine  Virgins  runne 
 Pale  and  difcolourMjRomanc  youth  to  fhunne. 
 Their  Feare  was  One,but  Feare  bad  not  One  look, 
 Part  here  fit  reav'd  of  fenfe,  part  there  doth  pluck, 
 And  teare  their  haires,One  filent  mourns,another 
 With  a  fucceffelefle  Outcry  cals  her  Mother. 
 One  moanes,  the  fright  another  doth  amaze : 
 One  flies  for  Feare,for  Feare  another  ftaies. 
 
 Now 
 
and  Fdculties  oftb«  Soule* 
 
 1S5 
 
 Now  the  reafons  why  »cwnc(fe  of  evill  doth  thus 
 work/^r,may  be  many.  For  fir  ft,  all  Admiratkni* 
 a  kind  of  feare:  it  being  the  property  of  man,  not  j 
 only  to  feare  that  which  is  Againfiy  but  that  alfo 
 which  hafove our  Nature,either  in  regard  of  na- 
 turatlimdcivill  dignity  jnhich  workcth  a fear of  Re- 
 vcrtncC'jL*  to  parents^governourSjtnaftcrs;  or  in  re- 
 gard of  MoraB  Excellency  and  Excejfes  above  the 
 ftrength  of  the  faculty,  which  worketh  a  Feare  *f 
 Admiratm .  Now  then  it  is  the  property  of  every 
 thing,that  brings  novelty  with  it  to  worke  more 
 or  lefle,fome  manner  of  ^wr^/^,whidi,(as  the 
 Honour  of  this  ages  learning  cals  it )  is  t&rekw 
 knowledge^  and  commonly  the  firftftep,wbichwe 
 make  in  each  particular  Seience:&  therfore  chil- 
 dren ue  mod  given  to  wtf^becaufc  every  thing 
 appeareth  New  unto  the.Now  then  whenany  evill 
 fhall  at  onc«  fright  our  nature,  &  pofe  our  under- 
 Handing,  the  more  our  Ignorance  doth  weaken  our 
 Reafonjhz  more  doth  it  ftrtngt  hen  oxu  Papon. 
 
 Againc,  though  fuch  evils  may  happily  be  in 
 
 tfcemfclves  but  flcight3yet  the  very  flrangencjje  of 
 
 them  will  worke  an  opinion  of  their  grcatneffc:  for 
 
 as  that  of  Seneca  is  true  .Magnitttdinem  rerumconfu 
 
 etudofubducit .-that  ufe  makes  final  efteemof  great 
 
 things :  fo  it  willjfollow  on  the  contrary  fide,tbat 
 
 Novelty  makes  evill  appeare  greater,  as  the  way 
 
 which  a  man  is  lea  ft  acquainted  with  fcemes  the 
 
 longeft.*  And  therfore  the  Romans  did  ufe  them- 
 
 felves  unto  their  gladiatory  fights  and  bloody 
 
 fpedacles  that  acquaintance  with  wounds  and 
 
 blood  might  make  the  the  lefle  fear  it  in  the  wars. 
 
 _____     P  P  And 
 
 Advancement 
 of  Learning, 
 
 7«»  **&&'£**• 
 
 LacruinZt- 
 nonj.7. 
 P(»tAnb*de 
 Aui. 
 
 Nat.$uef, 
 t.7>cfi. 
 
 *lMti*fit9L 
 
 in  Mas>m  & 
 MaIbi*o*ViJ9 
 Ltpfij  SMtufH, 
 
266 
 
 Wi fd.il.it 
 
 tactr, 
 
 Anal. 
 
 o^fTreati/j  of  the  Trfions 
 
 And  laftly,fuch  is  the  imbred  cauteloufHeflc 
 of  Nature  in  declining  all  noxious  things,  and 
 fuch  is  the  common  fufpicion  of  the  Minde, 
 whereby  out  of  a  tendering  of  it's  own  fafety,it  is 
 willing  to  know  every  thing  before  it  make  ex- 
 periment of  any,  and  thereby  it  is  made  naturally 
 fearful!  even  of  harmlefle  and  inoffenflive  things 
 (Ow^^/^^^^^ucbmorethenofthofe  which 
 bring  with  them  the  noyfe  and  face  ofevill. 
 
 Nowthecoruptionofthis  paffion  herein  is, 
 when  it  fallcth  too  foone  upon  the  Obje<5t3  and 
 fnatcheth  it  from  the  underftaoding  before  that 
 it  hath  duely  weighed  the  nature  of  it  ^  when  as 
 Arijlotle  fpeakes  of  Anger)  that  it  runs  away  from 
 reafonwithan^4^^^i^3  fo  theObjed  fhall 
 \  be  pluckt  away  from  the  underftanding  with  an 
 \  halfe  judgemenc.  For  when  a  man  hath  but  an 
 halfcaod  broken  fight,  like  him  in  the  Gofpel, 
 he  will  be  eafily  apt  to  judge  men  as  big  as  trees, 
 and  to  pafie  a  falfe  fentence  upon  any  thing 
 which  he  fearcs. 
 
 Another  caufe  of  Feare  may  be  Conjunct  of 
 evill  and  guiltineffe  of  minde,  which  like  mud  in 
 water, the  more  it  is  ftirred,  doth  the  more  foule 
 and  thicken  :  For  xvickedrxffc^rvhen it  is  condemedof 
 it's  exvne  \vitne(fe  is  exceeding  timorous,  and  being 
 prefied  with  conference,  alwayes  forecaftetb  terrible 
 things^  and  as  the  Hiftorian  fpeaketh  of  Tyrants, 
 fomay  we  of  any  other  wicked  men,  Sirecludan- 
 tut rnentes  poffe  a(j?icilaniatw&  /^^theirmindes 
 with  luft,  cruelly  and  uncleane  resolution,  be. 
 ingnoIcfTetorneaud  made  raw,  then  the  body 
 
 flight 
 
and  Faculties  of  the  S®ule. 
 
 with  fcourges ;  Every  vicious  man  hath  a  double 
 flight  from  God,a  flight  from  the  Holineffe,  and 
 a  flight  from  the  Iuftice  of  his  will.  Adam  firft 
 eates, and  next  he  bides :  as  foone  as  he  hath  tranf- 
 grefled  the  Covenant, be  expe&s  the  Curfe3  and 
 therefore  wee  fhall  (till  obferve  that  men  are 
 afraid  of  thofe  whom  they  have  injured.  *  i^il 
 bieUdes  having  provoked  the  Athenians,  was 
 afraid  to  truft  them,  faying,Itisafoolifh  thing 
 for  a  man  when  he  may  flie,jto  betray  himfelfe 
 into  their  hands  from  whom  he  cannot  flie.  And 
 therefore  they  who  would  hatfe  us  feare  them,  de- 
 fire  nothing  more  then  to  be  privie  to  our  guilts, 
 and  to  know  fuch  crimes  of  us,  as  by  dete&ing 
 ofwhich,tbey  have  it  in  their  power  to  bring  ei- 
 ther infamie  or  lofle  upon  us. 
 
 Scire  velum  fecreta  domw>atqtte  indc  Timer/. 
 
 Into  our  fecret  crimes  they  pry, that  fo 
 
 Wc  may  feare  them,whcn  tney  our  vices  know. 
 
 And  therefore  innocency  is  the  beft  Armour 
 that  any  man  can  put  on  againft  other  mens  ma- 
 lice or  hi*  owne  feares:  For  the  righteous  are 
 bold  as  a  Lion. 
 
 Other  caufes  of  Feare  might  here  be  obfer- 
 ved  which  I  (hall  but  intimate.  As  we  feare 
 aftiveandbufiemen,  becaufe  if  they  be  provo- 
 ked,they  will  ftirrc  and  Jooke  about  to  revenge 
 themfelves. 
 
 Wf  feare  likewife  Delators ,  becaufe  they  are 
 inquifitlve  and  pry  into  the  fecrets  of  others. 
 Plutarch  compares  them  unto  cupping  glaflcs 
 
 Pp  2  which 
 
 167 
 
 *  vA'ian.Par. 
 
 lnvtn,Satjr. 
 Cb&rm  eitt 
 verriqm  ver- 
 rtmttmporc 
 qm  Vklu 
 kccafarepQ  - 
 
 Minus  time- 
 bant  Epami- 
 nondam* 
 
 Ala  ft\i<p)ZJ4$ 
 PlMUtrcb, 
 
 PlutanbJe 
 
 CUQYMtaiS* 
 
zS8 
 
 ATrettifeeftheVaphM 
 
 .AriftJLbtt. 
 
 which  draw  ever  the  worft  humours  of  rbe  body 
 unto  them,  and  to  thofe  gates  through  which 
 none  parted  but  condemned  and  piacular  per 
 fons.  We  may  liken  them  untoflies,  which  re 
 fort  onely  to  the  raw  and  corrupt  parts  of  the 
 body,or  ifthey  light  on  a  found  pare,  never  leave 
 blowing  on  it,till  they  difpofe  it  to  putrefa&ion. 
 For  this  is  all  the  comfort  of  malevolent  peifons, 
 to  make  others  appeare  worfe  then  they  are,that 
 they  themfelves,  though  they  be  the  worftof 
 men,may  not  appeare  fo. 
 
 We  feare  alfo^bufive  and  Satyricall  wits, 
 which  make  ufe  of  other  mens  names ,  as  of 
 Whetftones  to  (harpen  themfelves  upon. 
 
 O  mnes  bi  mttuunt  verfafderefoetas> 
 lAnnrn  habet  in  ccrnujongtfuge^  dummedo  rifum 
 Excutiat  (ibijion  hie  cuiqutm  par  at  amice* 
 Et^nodcunq^  ftmel  Chartu  iUtvtritfmnts 
 Gejtiet  afurn$  rcdeuntesfcirejacuque^ 
 Etpueros^  anus ; 
 
 Thefeall  hate  Poets,feare  to  fuffer  fcorne 
 From  thofe  curft  wits,  which  carry  hay  in  borne. 
 Shun  them,they  wil  not  fpare  their  deareft  friead 
 to  make  rhefelves  fport.Th^what  they  have  pend 
 Th'are  big  witb,ti!l  old  wives  &  boyes  that  goe 
 From  Ovens  and  from  waflipooles  know  it  too. 
 
 Lafly^wefearejClofccunning  •  and  fuppreffed 
 malice^whicb  like  a  skinn'd  wound  doth  wrankle 
 inwardly :    Crafty,  infinuative ,  plaufiblc  men, 
 
 that 
 
and  Faculties  of  the  Souk. 
 
 that  can  fhrowd  and  palliate  their  revengefull 
 purpofes,under.pretexts  of  love.  I  formerly  no- 
 ted it  of  TibcriHspn&iv&lius  SfartUnm  obfervet-h 
 it  oi  Antoninus  Getathxt  men  were  more  afraid  of 
 hiskindnefifethenof  his  anger,  becaufe  hisufe 
 was  to  fhew  much  curiefie  there  where  he  in  ten- 
 ded  mifchiefe. 
 
 And  b  Cdfar  was  wont  to  fay  that  he  was  not 
 afraid  ofL^f^^atid  DoUbtlU,  bold adverfaries, 
 but  of  Brutus  zndCaflm,  his  pale  and  leane  ene- 
 mies, who  were  able  to  fmoothcr  there  paffion, 
 till  tfiey  bad  fit  opportunity  to  aft  it.  The  Ital  i- 
 ans  (they  fay)  have  a  Proverb  wherein  they  pro- 
 mife  to  take  heed  themfelves  of  their  enemie, 
 but  pray  to  God  t«  deliver  them  from  their 
 friend.  And  this  as  it  is  of  all  other  themoft 
 dangerous  and  the  moft  unchriftian,  fo  is  it  the 
 moft  unworthy  and  fordid  difpofition  of  mindc, 
 ( I  cannot  6 ode  word es  bad  enough  to  chara&er 
 it  c  by)  which  at  the  fame  time  can  both  flatter 
 and  hate,and  with  the  fame  breath  praife  a  man, 
 andundoe  him.  And  therefore  the  <i  Pbilofo. 
 pher  telleth  us  that  a  magnanimous  man  is 
 f wetfMnt  &  f *tio'PM>  Such  an  one  as  doth  boldly 
 profcffe  as  well  his  difpleafure  as  his  love,  eftee- 
 ming  it  tioaoroufnefle  to  ftiflc  and  conceale  his 
 affe&ions. 
 
 OfallChifts  enemies,  fr/crwheh  be  kitted 
 him, the  Herodians  when  they  praifod  him,  and 
 the  Devill  when  he  confefs'd  him  were  the  worft 
 and  illfayouredeft.  A  leprofic  was  ever  unclea- 
 neft  when  it  was  whiteft,and  Satan  is  never  more 
 • Pp  3  wicked 
 
 289 
 
 manitatuAn- 
 
 toninm  ut  ys 
 
 pracipntbla.fr 
 
 diretur  quot 
 
 adnectmdefli* 
 
 nab alu t  ejus 
 
 magU  blanie- 
 
 mtntum  timt- 
 
 returqaam 
 
 Iracvtidia, 
 
 span  tan. in 
 
 Ceu. 
 
 b  FlutartbJn 
 
 Ira  qua  tegi- 
 
 tUT  BGC(t»  S(7t. 
 
 OAtd. 
 
 P/4/.62.4.5?. 
 21.10.8,5,10. 
 c  fejftmum 
 inmhorum 
 genus  Laudan- 
 tei*Tac.  Tu*pe 
 tjt  odiffe  q  atm 
 Laudet,Se?j.4e 
 lra  lib. 3^,29. 
 d  ~4ri(l<ethic. 
 lib%a.cap£. 
 
Ijo    I        A  Treat* fe  of  th$  ^PafiUns 
 
 TacitSb.A* 
 
 AnmUib.\ 
 
 wicked  or  more  u^ly  chea  when  he  puts  on  Sa* 
 muels  Mantle.  Hatred  when  itflatters,isthe  mod 
 oifhapen  monfter.  Like  chofe  poifons' which 
 kill  men  with  laughing;  or  like  th<  Pbiliftinci 
 trefpaffe-offering^Ylice^nd  ErueraiJs  made  Oit 
 gold. 
 
 CHAP.  XXVIII. 
 
 Of  the  £jfe£is  ofFearefujpitio#y  Qircumfye- 
 ftion,  Superflition,  'Betraying  the  (uc- 
 cours  of  Reap)*,  FeareGeneratiyey  Rejie- 
 Slingdn^ard^eakning  the  faculties  cftbe  | 
 MindeyBafe  Supltion^ije  Caution. 
 
 Proced  to  confider  fome  of 
 the  Ep8$  of  this  Paffion 
 whereof  the  firft  may  be  S*f 
 piticnznA  Credulity,  which 
 either  other  mens  rumors,or 
 our   owne  working  Imagi 
 nation  framcth  untoitftrlf. 
 Which  itfc&  of  Fearc  th(. 
 Hiftorian  hath  wifely  obferved>  Ret 'wen come atui 
 iumTimtt,  Credit ,  what  he  f  artd  that  he  belee 
 ved.And  in  another  place  fpeaking  of  the  ftran^e 
 rclatiom,whichhad  been  made  of  Monfters,  his 
 ludgement  on  the  report  \\Vif*  five  ex  metucrc- 
 dita.  It  was  uncertaine  whether  they  haa  beene 
 ______^  really 
 
and  Faculties  of  the  Souk 
 
 really  fcen  or  beleeved  out  of  Fcare.For  as  timo- 
 rous men  are  by  their  own  fufpicion  ready  to 
 frame  unto  themfelves  new  terroars,  and  to  feare 
 \  where  no  feare  is,which  the  Poet  hath  obferved, 
 
 Ghtafinxcre  Timtnt* 
 
 — — they  arc  afraid, 
 Of  fancies  which  themfelves  have  made. 
 
 Soarethey  ready  likewife  to  beleeve  the  ap- 
 parition of  their  owne  braine  for  real!  terrours  : 
 For  Tacitm  his  fpeech  is  here  likewife  true  :  Fin* 
 gum  Creduntque.  firft  they  feigne,  and  then  they 
 beleeve. 
 
 Now  the  Reafbn  hereof  may  bejFirft3thegene- 
 rail  Impreffion  of  Nature  ,  which  being  fubje£t 
 unto  Infinite  dangers,  hath  therefore  given  it  a 
 wifedome  of  providence,  and  circumfpe&ion  to 
 forefeethofeevihjWhich  cannot  by  dexterity  be 
 foeafily  fliifted  off  *s  they  may  ata  diftance  be 
 prevented  •  fo  th^r  wee  fiode  even  in  the  moft 
 cleare  and  undifturbed  order  of  our  operations 
 toward  any  new  rlvng  (though  not  apprehen 
 ded  as  noxious  and  offenfiveto  our  Nature  )  un- 
 til! it  be  better  under ftood5afecret drawing  hack 
 and  feare  leaft  it  fhoqld  prove  hurtfull   unto 
 us;how  much  more  then  when  it  is  oner  prepof  • 
 ;  fefled  with  paflii  n  :  For  as  clot1*  once  died  from 
 J  it's  naturall  wh  i .  -.      i '  1  t^ke  no  ocher  but  a  darker 
 colour:  So  minds  one    beeped  inrhc  bitter  a  hu* 
 J  moursof  this  mclancholique  paffion ,  will  fet 
 
 dome 
 
 2fl 
 
 Km* 
 
 diflti  mtf  rnuluf 
 
 •Quorum  ia  al- 
 ter ius  nunu 
 vita  pofitaefi, 
 ftpiia  iUud 
 cogit ant  quid 
 piffit  ucttju* 
 m  da.ionefunt 
 q'txmq^idds 
 tttat  facert, 
 Cittpto  quint* 
 th. 
 
 a  De  Timfl?'  :? 
 ,tme  avebo 
 (ho u*d?qt* 
 dsmaptd*  at 
 Rkodiz*'-9> 
 cap.Zt' 
 
Z$Z 
 
 Conftantio  *b- 
 fervtnit  Am- 
 mitn  Marceff, 
 tib.l6.de  Arm 
 taxcrxe  Plu- 
 tarebmdeMe" 
 dta  KMtipid. 
 in  Medea.De 
 Dmitiano  Ta- 
 citus qaiit* 
 nunquam 
 maiis  qxim 
 cumembtt 
 rant  Timendi 
 funt.Scnti* 
 
 Ep.l  I. 
 
 c  Tacit.  AnnaL 
 
 yid.PUtareb. 
 deft$perfiiti9»e 
 W.t  lib.contT* 
 Epicur.  &l*x. 
 Tyy'iudifou 
 tatA-Cltm. 
 AltxStrom. 
 tib.7P*U** 
 
 A  Treati/e  of  the  Tafions 
 
 dome  admit  ofany,  but  more  blacke  and  feare- 
 full  conceits,  t>  And  from  this  fufpition  of  feare 
 j  it  is  that  timerousmen  are  ufually  eracll  when 
 they  gaine  any  advantage.  Tbcir  jealoufie  tea. 
 ching  them  to  doc  that  unto  others  which  they 
 feare  from  them. 
 
 A  fecond  Reafon  may  be,becaufe  in  feare  the 
 minde  of  man  isdrawneteancerer  fenfe  of  it's 
 vveakneffe.  and  to  a  more  prejudicateapprehcafi- 
 on  of  the  adverfe  power :  and  therefore  it  is  a  true 
 obfervation ,  c  Pr$»*  ad  Rtlignmm  ptrcnlfd  femel 
 mtntt$&c%  Mindes  once  poflcfled  with  feare- 
 full  conceits,  are  mod  forward  in  faenfices ,  and 
 Religious  Ceremonies,to  avert  the  evil*,  which 
 they  expeft.  So  that  as  Tacitus  on  another  oc 
 cafion  fpeakes/to/forfd  adcredendum.  So  I  may 
 fay  j  Inclinatit  ddtimtndnm  anitnis  l$c»  emnium%  eti» 
 nm  Fertuta,  When  the  minde  is  once  drooping, 
 things  which  before  paffed  away  as  matters  of 
 courfe  and  cafualty ,  are  now  drawne  within  the 
 corapafTe  of  prefages  and  Emphaticall  evils. 
 
 But  here  by  the  way  we  are  to  remember  that 
 thisrr^//>yf/y?4^istobeunderftood  with  re- 
 fpedl  to  it's©wne  fufpition,  otherwifein  regard 
 of  thofe  fhengthening  belpes  which  are  given 
 againftit,  it  is  ever  Incredulous :  0  thou  tf  little 
 fdith !  why  d$efi  thou  ft  art  i 
 
 Now  this  effed  of  Feare  is  generally  in  it 
 felfe  a  corruption  of  it:  For  though  I  would 
 have  a  mans  dangers  make  him  provident  and  fe- 
 licitous io  the  forecafting  future  evils  out  of  a 
 found  and  fober  conjefture,  according  as  are 
 /  the 
 
and  Faculties  of  the  Soule. 
 
 the  likelihoods  of  their  event,  and  not  have  him 
 flatter  himfelfc  in  a  careleffe  fecurity,  nor  divert 
 his  Minde  from  fuch  unwelcome  and  penfive 
 thoughts,  like  Vitellim  in  Tacitus,  who  in  the  neere 
 approach  of  his  fatal  1  ruine,  was  trefidm  dein  Te- 
 mutcntm^  one  houreFearfulI,  and  the  next  Drun- 
 ken, fmothering  in  himfelfe  every  thought  of  en- 
 fuing  danger,  and  enduring  nothing  but  Iucundum 
 &  L&furum  ;  that  which  was  pleafing,  though 
 harmefull  to  him  5  yet  I  would  not  have  the  mind 
 tormented  with  ungrounded  Fancies, and  prcoc- 
 cupate  Evils  to  be  no  further  effe&ed  than  in  our 
 braine,  becaufe  hereby  it  is  made  foft  and  irrefo- 
 lute,  tumultuary  and  confufed,  and  bothwayes 
 much  indifpofed  and  difabled  for  A&icn. 
 
 Another  ill  Effed  of  Feare,  is  a  Dijlike.  of 
 whatever  means  Reafpn  prefents  for  the  free- 
 ing  of  uSj  whence  iffue  Inconftancy  and  con-! 
 tinuall  Change  of  Refolutions,hating  all  Coun-  j 
 fels  when  they  are  prefent,  and  recalling  them 
 when  they  are  too  farre  paft  :  which  Effedfc  is  ele- 
 gantly defcribed  by  the  AuthQr  of  thfeBookeof 
 Wtfedome,  who  faith  that  Feareisahetrayingrfthe 
 Succours  which  Reafonoffereth:*  fubmittirtg  of  them 
 to  the  falfe  interpretations  of  a  crooked  and  pre- 
 judicatefufpition,  which overcurioufly  difeove- 
 ring  Wcakneffeinall  means,  and  making ufe of 
 none,  doth  thereby  betray  Nature  into  the  hands 
 of  Danger.  *  They  fay  of  a  certaineFifhjthat  it 
 hatha  Sjvord,  but  it  hath  not  a  Heart :  aperfeft 
 Emblemeof  Fearc, -which  fhougl>yetr put  into 
 Armor,  yet  you  cannot  give  it  Courage.  And 
 __ Qq t  there- 
 
 *P3 
 
 *  TbmiRoctct 
 apitd  Pluti 
 
*94 
 
 t  Chabruu  tb, 
 O-0'it.x.dt 
 
 font, 
 Alrx.AriQ. 
 
 S"pfi.ctdip»!yr. 
 
 Omnia  tut  a 
 
 umcm.  Not 
 
 *m  Juum  qua 
 bo(ies  m  tu 
 ttunt  drfc/'i- 
 win:  i  ante* 
 LivJ  i. 
 o£n<afal,}. 
 
 imqum  fed 
 
 MfM  YttlfttlVt 
 
 quod  hsnefia 
 ctn/Hta,  vet 
 
 tM'plti.,  ptOBl 
 
 maim  aut  prof' 
 precede*  t\ 
 ititvclpr-b  n 
 
 tUty  Vtl  Tipffm 
 
 ktndtnter* 
 rim.L1.tp9%u 
 
 Atria.**  EpiSL 
 /.i.f.I. 
 
 A  "TreAtife  ofthe'Pdflions 
 
 t  therefore  as  he  faid,  an  army  of  Lyons  led  by  a. 
 Hare,  would  doe  leffe  fervice  than  an  army  of 
 Harts  led  by  a  Lyon,  becaufe  in  th  t  cafe  Feare 
 would  betray  her  owne  fuccours.  And  this  I  finde 
 a  frequent  obfervation,  that  **vid$sconfilt4intm- 
 certo.  Feareever  dazleth  the  Eye,and  blindeth  the 
 Mind  in  all  her  Counfcls :  and  Timor  ett am  auxiIia 
 reformsdat.  It  is  afraid  of  the  very  fuccors  that  arc 
 offered.  And  therefore  it  is  noted  as  a  great  mafte- 
 ry  ofrlyjfcs  over  his  Feares,  that  he  could  thinke 
 and  wifely  ad  vife  what  to  do. 
 
 • Nee  taliapafa  vlyflis, 
 
 Oblitusqifuiefi  Ithacus  difcrimine  tanto. 
 
 Although  with  Feares  oppfeft^yet  he  had  not 
 The  Cares  and  thoughts  of  his  own  peace  forgot. 
 
 Now  the  reafonofthis  may  bee  firft,  becaufe 
 Feare  is  a  Multiplying  and  Generative  Paflion, 
 ever  producing  motions  of  its  owne  Nature. Hee 
 which  feares  danger  from  anorhers  power,will  ea- 
 fily  feare  Errours  or  Impotency  in  his  owne  ayds: 
 and  it  is  *  "common  with  men  to  thinke  thera- 
 felves  Fnrv/Je,whcn  they  feele  tbemfelve*  Fnhappjy 
 &  this  very  thought  that  they  are  fo,  doth  I  know 
 not  by  what  Fafcination  make  them  fo.  So  hat 
 as  a  chafed  Buck,  when  he  fives  from  the  Dogges, 
 doth  many  times  fly  into  the  Net  which  was 
 fprcad  for  him :  fo  when  our  Feares  drive,  m  from 
 one  noifchicfcj  the  often  hamper  and  kuangle  us 
 in  another. 
 Againc; 
 
and  Faculties  of  the  Souk. 
 
 295 
 
 Againe  it  is  the  property  of  Feare,  to  make  us 
 euer  retfe&  upon  our  own  Weaknes,&  (as  I  faid) 
 not  only  to  prefent  it,  but  to  worke  it :  as  the  Sun 
 when  it  difclofcth  unto  us  the  Glorious  Lights 
 of  the  one  part,  is  commonly  it  felfehidinthe 
 other  part  of  the  Heavens :  as  contrarily,  when  it 
 fhineth  on  the  Earth,  it  hides  the  Starres  :  fo  it  is 
 in  thofe  two  Offices  of  Reafon-the  Tranfient  and 
 Reflexive  ad,  that  whereby  we  looke  Outward  on 
 others;  or  Inward  on  our  felves,  fpecially  where 
 there  is  Paffion  to  withdraw  and  pervert  it ;  as  the 
 one  is  fironger5fo  commonly  the  other  is  weaker: 
 which  is  true  mod  of  all  in  this  Paffion  of  Feare, 
 wherein  the  more  we  fee  of  dangers  from  outward 
 oppofitions,the  lefle  we  fee  of  inward  ftrengtb  for 
 refiftaace.  Infomuch  that  great  minds,when  thej 
 meet  with  great  dangers,  are  oftentimes  ftagge- 
 red,as  the  Poet  intimates,  when  Ajax  came  forth 
 tobattell: 
 
 V£ofi  Ji  itmf  3u/-w/  tit  ^'&an  mtmeni* 
 
 Feare  had  the  other  Trojans  altofprefl  • 
 Tea  He&ors  heart  pantedrnthiv  hisirtaft. 
 
 A  third  EfFea  may  be  a  Weakneffe  of  the  Fa 
 culties  of  the  Minde ,  and  the  Spirits  in  the 
 Body ;  whereby  the  one  is  made  unfit  for  Search 
 or  Counfelljthe  other  for  Service  or  Execution. 
 And  hence  (as  Plutarch  noteth)  it  imports  in  the 
 Greeke,  a  Binding  or  Shutting  up,  and  fo  with- 
 drawing and  indifpofing  the  Soule  for  ASion. 
 
 Qq  2  And 
 
 UUdt  *  162* 
 
 Pitttje  Sup. 
 
■■■■'       ■     ;  "  "<•*        ■■■■■in  i ■nil  .I, 
 
 2,96  A  Treatife  of  the  ^Pafiions 
 
 And  fuch  A&ions ,  as  Feare  forccth  a  man  npon, 
 arc  prefumed  to  be  fo  weake  and  unoaturall ,  that 
 it  is  a  Maxime  in  the  Law,  Per  metumgeftajro  non 
 rdtis  babemar  :  Thofe  things  which  wee  doe  in 
 Feare,are  void  and  invalide  to  binde,  when  the 
 Feare  which  forceth  them  is  removed.  And  as  it 
 is  in  the  Civill  State,  fo   it  is  in  the  Morall 
 Common-wealth  of  the  Soule  ,  there  are  three 
 principall  wayes  to  inferre  Weakneffe,  Forreign 
 Incurfions,  Inteftine  Tumults,  andan Emptying 
 of  the  Parts,  all  which  are  to  be  feen  in  an  Extre- 
 mity of  Feare .  Where  firft  two  things  are  to  be 
 granted,  one  concerning  the  Body,  and  the  other 
 the  Mind,  The  firft  is,  that  the  Spirits  being  of 
 themoftftrong,  fufetle,  and  quicke  motion,  are 
 the  principall  Inftruments  of  £ntercourfe3either 
 in  Negotiation  to,  or  Service  from  Reafon  :  the 
 other,  that  the  Mind. being  of  a  Spiritualland 
 Elevating  Nature,  retaines  then  the  perfe&eft 
 power  of  Operation,  when  it  leaft  of  all  fuffers 
 the  Incurfion  of  gtofFer  Paffions,  which  yet  I  un- 
 derftandnot  of  all  manner  of  Miniftry  and  Ad. 
 mixtion  of  A  ppetite,with  Reafon(as  if  the  Regu- 
 lar motions  cf  inferiour  powers  did  not  ferve  to 
 (Tiarpen  theCounfels  of  the  higher)butonely  of 
 Invafion  and  Tyranny. 
 
 Which  granted,  wee  may  obferve  all  the  three 
 former  caufes  of  Weakness  in  an  Extremity  of 
 Feare.  For  firft  there  is  a  Confufedand  Vnfer- 
 viceable  mixture  of  Papon  and  Reafonrtht  Papon 
 with  too  much  outrage  and  aflault  breaking  in3 
 anddlftra&ing  the  advices  of  Reafon^  which  is 
 
 Forr  eigne 
 
 <m*mmmimm*m**m 
 
and  Faculties  of  the  Soule, 
 
 z97 
 
 For f eigne  Incur  fion  :  For,  though  thefe  two  are 
 not  parts  of  a  different  Regiment  $  yet  they  arc 
 of  a  different  Nation(if  I  may  fofpeakejtheonc 
 belonging  to  the  higher,  the  other  to  the  lower' 
 parts  br  region  of  the  Soule.  Secondly,  there  is 
 Tumult  and  Diforder  amongft  the  Spirits,  which  I 
 is  Civtli  Dijfentioh.  Thirdly,  there  is  .a  Reryring  | 
 of  them  to  the  principal!  Caftle  or  Fort,  the 
 Heart ,  whereby  the  Outward  Quarters  are  left 
 Naked  and  Vngarrifon'd  •  which  though  it  be  a 
 ftrengthning  of  the  Better,  yet  it  is  a  Weakning 
 I  of  the  Major  parr,  and  this  anfwereth  unto  Emp* 
 |  tying  or  Vacuity.  By  all  which,  bothReafonis; 
 |  made  unfit  for  Gounfe!I(alI  the  Conceipts  therof ' 
 being  choaked   and   RiRed  with  a  diforderly^ 
 throng  of  Spirits  and  Pafliom)and  the  Body  like . 
 wife  is  fo  benumtfted,  that  though  our  difcourfe 
 were. entire,  yet  it  could  not  be  there feconded 
 with  any  fucceiTefull  fervice.  And  hence  are  thofe 
 many  ill  Effe&s  of  Feareupon  the  Body,  white- 
 neffeof  Haire,  Trembling,  Silence,  Thfrft,Pa!e. 
 neffe,  Honour,  Gnafoing  of  Teeth,  Emiffion  of 
 Excrements..  The  Outward  parts  being  over- 
 cooled,  and  the  Inward  melted  by  the  ftrength  of 
 the  Spirits  retyring  thither.    Which  Homer  hath 
 thus  defcribed.,fpeaking  of  a  Coward. 
 
 His  Colour  comes  and*oesynor  doth  he  fet  \ lha(l-  n*3o. 
 
 Long  %n  one  pace  5  be  crouchcth  to  his  feet »  f  Pp/jr/i,  %m* 
 
 His  Heart  pants  ftrong,and  intercepts  his  breath,      I  \>ht%T^% 
 Uk  teeth  dngnajh  witbjbttt  the  thoughts  tf  Death,  \ 
 Qq  3  Brw*l 
 
 CceUKbsdig, 
 Phttje  Hem, 
 
2p8 
 
 A  Treatife  of  the  'Paflions 
 
 ■f  ^r'lft.Trtb. 
 
 274.3. 
 yid.Scn  dt 
 tra.t.*.c.$. 
 
 VUtjnAraU. 
 
 Artft.Kbet.l.z. 
 
 Zenon, 
 v&lian.  dt  An* 
 
 /•4.c,8. 
 fP/»f.  Sympof.  I 
 
 Hdmeriaviros\ 
 firtiffimet  fc-\ 
 per  tnpug*a>     1 
 defcribit  ar* 
 mitoi.EtHa.4-' 
 nibalintot      \ 
 pU£nisntinqi& 
 vulntratm* 
 VlutinVdo- 
 pi  da,  &  in 
 CMirctUv* 
 La,agurfcit  in- 
 dfijiriameic- 
 tar  Socordia, 
 fi nullus  ex  ft 
 tnetuiatitfrtt: 
 Securi  omney 
 dlieaaftibfidia 
 cxpeHibuntt 
 [ibi  ignav'y 
 ntbu  gravct* 
 Anna* J.*. 
 
 Brave  men  are  fit  11 1  became  ^not  much  a* aft, 
 When the p -ft  hrnnt  of  their  Attempts  ispajl. 
 
 Where  by  the  way  we  may  obferve  what  Se- 
 necaalfo  tels  us,  that  Feare doth  ufually  attend 
 the  f  beginnings  of  great  enterprizes ,  even  in  the 
 worthieft  men.  Which  mindeth  me  of  one  more, 
 (and  that  an  ufefull  and  profitable)  EfTeft  of  this 
 Paffion,  I  raeane  *  Care^  Wifedome^  and  Caution^ 
 which  ever  proceeds  from  a  Moderate  Feare, 
 which  is  a  Di&ate  of  Nature*  And  therefore 
 the  weakeft  Fifties  fwim  together  in  (hoales,  and 
 the  weakeft  Birds  build  in  the  fmalleft  and  outer- 
 moft  boughes,  which  arc  hardeft  to  come  unto. 
 And  we  may  obferve  that  Natufe  hath  made  the 
 weakeft  Creatures  fwifteft  :  as  the  Dove,  the 
 Hare,  the  Hart  :  and  the  t  fay  that  the  Hare  is 
 very  quickc  at  hearing  5  and  fleepeth  with  his 
 Eyes  open,  every  way  fitted  to  difcouer  danger 
 before  it  furprife  him.  For  as  in  Religion^  Feare 
 that  is  governed  by  the  Word  of  God,fo  propor- 
 tionably  in  Morality  :  a  Feare  grounded  by  the 
 Word  of  Reafon,is  the  Principle  of  Wifedomc. 
 As  Security  and  Supinenefle  is  the  Root  of  Folly, 
 which  Tiberius  replycd  to  the  petition  oiHertultu, 
 wherein  he  requefted  of  the  Senate  a  Contributi- 
 on from  the  publicke  Treafury  to  recover  the  ho. 
 nonr  of  his  Family,  which  now  was  funke  and  be- 
 gan  to  wither.  Induftry  faith  hee  will  Janguifh, 
 IdlenefTc  will  increafe,  if  no  man  have  Feare  or 
 Hopeinhimfelfe  :  butallwill  fecurelyexpe&a 
 fupply  from  others  •  in  themfelves  lazy  and  bur- 
 
 thenfeme 
 
and  Faculties  of  the  Soule* 
 
 thenforac  unto  us  :  and  it  is  the  judgement  of  7*4- 
 tt7*0upononeof thewifeft  Policies,  whichever 
 that  Emperour  pra&ifed  ,  I  nieane  his  writing  to 
 the  Legions  dbtosL^Tanqnam  adepteprincipatujLs  if 
 he  were  already  Emperour,  when-at  horaeinche 
 Senate  be  ufed  only  Modeiiy  and  Refufals,  That 
 hediditoutof  F^rf,fowifea  Counfellor  was  his 
 Paflion  unto  him.  And  we  find  that  forae  *  great 
 Commanders  have  caufed  their  Skout-watchcs 
 to  be  unarmed,  that  Feare  might  make  them  the 
 more  vigilant.  And  therefore  this  Paflion  is  the 
 Inftrumentof  Difcip!ine,feafoning  the  Minde, 
 as  ground  Colours  doe  a  Tabic,  to  receive  thofe 
 beauties  and  per fe&ions,  which  are  tobee  fuper 
 induced. 
 
 CHAP. 
 
 299 
 
 Taulusv4mi/t 
 
 apudPUt* 
 
 VUe  eiem. 
 4iex.P<eslafc 
 
 I    J  MJLII  ■ 
 
 II  ■- 
 
300 
 
 CI*, 
 
 ArijlJibet, 
 L2.C.6, 
 
 At'*  /tf>* 
 I  Damajcer, 
 
 \  dtOrtbod.fi  J. 
 A.GeUJj  c-6. 
 
 O'  cbp  orf  0?* 
 i/itf.^.  2  II  4. 
 
 1  
 
 A  Treatife  of  the  'Pafions 
 
 CHAR  XXIX. 
 
 Of  that  particular  <y4jfettion  of  Feare*  fvbicfj 
 is  called  5  bame.  What  it  u.  Whom  lie  thus 
 feare.  The  ground  of  it,  EYtll  of  Turpitude, 
 Injufiice,  Intemperance,  Sordidneffe,Soft- 
 nefjc,  Tujiilanimity,  Flattery,  Vaine-glory, 
 Misfortune,  Ignorance^  Pragmatic  alnejfe, 
 Deformity,Greatnejfedf  Minde^mrorthy 
 Qorref pendencies y  &c.  Shame  i  Vinous  and 
 •Vertuow. 
 
 Elides  this  generall  Confidera- 
 tion  of  the  Paffion  of  Feare,  there 
 is  one  particular  thereof ,  which 
 calleth  for  fome  little  obferva- 
 tion  ;  namely,  £^«**3whichisa 
 Feare  of  jtifi  Dffgrace^nd  Reproof 
 in  the  Minds  of  thofe,  whofe  good  opinion  wee 
 doe  or  ought  to  valac,  as  hee  faid  in  the  Poet, 
 
 m\vftli&t  puci  <sif Snot  h1tyx'm  «f«8»V«t 
 
 Now  thofe  whom  we  thus  feare,  are  wife  men, 
 (for  fo  Poly dxmas  is  faid  to  looke  behind  and  be- 
 fore him .)  dgti  men,and  all  whofe  prefence  wee 
 reverence  as  Parents,Rulers5Counfel!ers,Friends: 
 Any  whom  we  our  felves  Admire,  or  who  Admire 
 us.  We  feare  difgracewitb  thofe  whom  we  Ad. 
 mire3becaufe  their  judgement  of  us.is  rn  our  own 
 Apprehenfion,  a  kindof  Tpuch-Ilone,  which  if 
 
 we 
 
and  Faculties  of  the  Souk. 
 
 we  cannot  fuffer  the  Tryall  off,argues  us  to  be  but 
 corrupt  and  uncurrant  Mettall.  And  wee  feare  it 
 with  thofc  who  Admire  us  ,  becaufe  as  every  man 
 is  willing  to  fee  his  face  when  it  iscleane,  in  that 
 Glaffe  which  rcprefents  it  faireft  :  fo  when  itis 
 foulejofallcthershefhunneththat  moft.  In  the 
 former  cafe  we  are  in  danger  to  miffe  of  what  wee 
 de fired  .  in  the  other,  wee  arc  in  danger  to  fhip- 
 wracke  what  we  before  inioyed. 
 
 Wee  are  apt  to  be  afaamed  with  our  Friends  ^ 
 becaufe  their  opinion  wee  value,  and  with  our 
 Enemies%bccz\ife  theirs  we  fcarejwith  our  Friends, 
 becaufe  they  are  Grieved;  with  our  Enemies,  be- 
 caufe they  are  delighted  with  that  which  fhames 
 us. 
 
 Againe  wee  feare  in  this  Regard,  Rigid  and  Se- 
 vere Ment  who  are  notreacjy  to  forgive,nor  to  put 
 Candide  and  Charitable  Conftru&ions  upc5n 
 what  we  doe.  Therefore  when  Cato  was  prefcnt 
 (who  was  virrigidt  InnocentU,  a  ftertle  and  fevere 
 Cenforof  the  mannets  of  Men)  nonedurft  call 
 for  theobfcoenefpe&acles  of  their  F lor aji ^being 
 more  awed  by  the  Authority  of  theraan,than  al 
 lured  by  the  pleafure  of  the  Playes. 
 
 Likewife  Bufy  and  G^rnf/W  men,becaufe  they 
 enquire  into  our  Crimes^and  having  difciofcd,do 
 divulge  them.  For  yvhich  caufe  wee  feare  in  this 
 cafe  the  Multitude^  becaufe  an  ill  name  is  like  an 
 ill  face,the  broader  it  is  drawn,  and  the  more  light 
 it  hath  about  it,  it  appeares  the  more  deformed. 
 Asa  little  Gold  beaten  into  thin  Leaves  :  a  little 
 Water  drawn  into  a  thin  fteeme  and  vapor/eems 
 •   R  r  wider 
 
 3° 
 
 Max  Jib**. -;io 
 *yid£> tarn  lib. 
 
 do  fed  t^a  *i  Xj 
 
 / 
 
302 
 
 <zATreatife  of  the  Tafiions 
 
 Sev.tp<\\.& 
 
 25.    * 
 
 fydias  smtsr 
 AtbtnUnfr\ 
 apud  ArijlotC' 
 km. 
 
 RbetJ.i.tap.6. 
 EtPerfeadun* 
 co  nefopraai- 
 toshfyrttia 
 
 Cyruital's 
 ijitTdtmb. 
 
 Ap»tb. 
 
 Ariftid.orjl.de 
 
 Parabtbeg* 
 
 wider  than  it  was  at  firft:  fo  even  lefler  Crimes  be- 
 ing multiplied  through  the  mouthes  of  many,do 
 giow  into  a  rereading  cloud,  andobfeurcamans 
 name.  For  bee  is  prefumed  to  b.  void  either  of 
 wifedomeor  modefty,  that  doth  notfearemmy 
 Eyes.  We  feare  Innocent  and  Vertuous  Men,their 
 prcfenceawethusfrom  Liberty  of  Sinning,  and 
 raaketh  us  blufh  if  theydeprehendus  in  it,  be 
 caufe  Examples  have  a  proportionable  Authority 
 over  the  Heart  of  Man3~as£<2rwhave,  which  wee 
 doe  not  trefpafle  without  Feare.  And  therefore 
 the  Philofopher  advifeth  to  livealwaies  fo3  as  if 
 fome  grave,  and  ferious  and  fevere  perfon  were 
 ever  before  us,  to  behave  our  Cclvesfub  Cujlode^ 
 ?&dagogo>  as  under  the  Eye  of  a  Keeper,  becaufe 
 fuch  a  mans  converfation  will  either  regulate 
 ours,or  difgrace  it.  Vitious  men  do  the  leffe  feare 
 one  another,  by  how  much  they  ftandinneed  of 
 rautuall  pardon, as  we  finde  Stert$rins(\i  I  forget 
 not)giving  thofe  fouldiersof  the  Enemies  army 
 their  lives,  who  had  but  one  Eye,  hee  being  him- 
 felfe  Mynophthalmos. 
 
 Againe  we  feare  Envious  and  malevolent  per- 
 fons,  becaufe  fuch  looke  upon  our  Anions  with 
 prejudice ;  and  .as  Momw.whcn  he  could  not  finde 
 fault  with  the  face  in  tbe  PiAure  of  Vcnus^ picked 
 aquarrell  at  her  Slipper  :  .fothcfe  men  will  ever 
 have  fomthing  either  in  Subftance  or  Circum- 
 (lances  of  our  A&ions,  to  mtfreport  andexpofe 
 tofcandall. 
 
 Laftly  we  feare  tho-fe  in  this  refpe&3  whofe 
 Company  we  ftiall  raoft  be  ufed  untos  becaufe  that 
 
 leaves 
 
and  Faculties  of  the  Settle. 
 
 leaves  us  not  time  wherein  to  forget  our  Errours, 
 orto  fortify  our  felvesagaiaftthejai.  Itmakesa 
 man  live  ever  under  the  fenfc  of  his  Guilt,  In 
 which  refpedt  Catomajor  was  wont  to  fay,  That  a 
 man  (hould  moft  of  all  reverence  hitnfelfe,  be- 
 caufe  hee  is  ever  in  his  owne  fight  and  Company. 
 
 TheFundamentall  Ground  of  this  Affection, 
 is  any  Evill  that  hath  either  Guilty  or  any  kinde  of 
 Turpitude  in  ir,  or  any  fignesand  fufpitions  there- 
 of,  rcfle&ing  either  on  our  felvcs,  or  any  of  ours, 
 whofe  reputation  we  aie  tender  of.  And  thus  the 
 Apoftletellethus,  that  all  Sinne  is  the  matter  of 
 Shame,  when  it  is  revived  with  a  right  judgement. 
 What  fruit  had youthen  in  thofe  things  whereof  you  are 
 now  ajbawed.  That  which  hath  Bmptineffe  in  the 
 Beginning,andZ>fttf£in  the  End^mufrneeds  have 
 Shame  in  the  middle.  But  though  all  Sinne  with 
 refpc&toGods  Eye  and  Iudgement  doth  caufe 
 Shame  yet  in  the  Eye  of  men,  thofe  caufe  it  moft 
 which  have  any  notable  &  more  odious  Tnrptu.de 
 adhering  unto  them.  As  either  obfeene  or  fubde- 
 Ious,and  diftioneft  Anions  when  they  are  dete- 
 cted, forging  of  Deeds  defacing  Records,  coun- 
 terfeiting  of  names  or  feales,  fuborning  of  Wit 
 ne(Ies5makingufeof  ingenious  Profcffions ,  as 
 Cloakes  to  palliate,  and  inflruments  to  provoke 
 Abufivc  andllliberall  pra&ifes. 
 
 Such  are  all  kinde  of  Sordid^iBions  cr  Beha- 
 viours.as  Gaine  raifed  out  of  defpicable  Com 
 mod  ities,(as  a  Vefpatian  fet  a  veftigal  or  excife  up- 
 on Pifle)  and  the  Philofopher  tels  us  of  fome  that 
 made  a  b  gaine  of  the  dead.   Such  are  alfo  the 
 
 Rr  2  Livings 
 
 3°5 
 
 Plutarch  A- 
 
 popb. 
 
 AVW*. 
 
 .1  Sis  ir  in 
 
 £>U£.ifimapHd 
 
 Cafdlib.in 
 
 lb  ophr, 
 
 7/W--«.'wcwr$ 
 
 I'id.Ur,!. 
 
 8  unilu CA.ptts 
 
 Dion.l  6i. 
 
 Ai%coH.ip<fta. 
 
 Vid.ds  €A 
 Thtopbrajl* 
 
y>4 
 
 zV'id.Oefid. 
 Herald,  di&rtf. 
 
 b  yidAiln, 
 I'antgtTati'* 
 
 c  Herat  J.j, 
 Ut.i.Wd. 
 
 Tt..t8pbraft, 
 
 t&yc.*itciuilp& 
 
 JBiadS.17. 
 
 0  vcie  Pbry- 
 gnencq>entm 
 
 A  T'reatifi  of  theP anions 
 
 Livings  which  by  fordid  miniftcrs ,   Panders. 
 Bawdes,  Curtezans,  *  Parafires,  Iuglers,  h Dela 
 tors,Chcaters,  Sharkes,and  (hi f ting  Compani- 
 ons make  unto  themfelves,  fucb  the  Poets  mifer. 
 
 '■"•'' " -c  Tofulus  me'fibiUt  at  mi  hi  pi  an  J$ 
 If  ft  dim ,  ft  mulac  mmmes  conttmpUr  in  area . 
 
 The  people  hifle  me  all  abroad, 
 But  I  at  home  my  felfe  applaud. 
 When  in  my  Coffers  I  behold. 
 That  which  none  hifle  at,heapes  of  Gold, 
 
 Many  particular  Caufes  there  are  which  are 
 apt  to  excite  this  a  ffe  £1  ion,  fome*  whereof  I  iliall 
 briefly  name  as. 
 
 Firft  Sloth  %  and  fhrinking  from  fuch  labour, 
 which  thofe  that  are  better,  older,  weaker,  more 
 delicate  then  our  fclves  doc  willingly  undergoc. 
 Thus  McmUus  in  the  Poet  feeing  the  Grecians  as 
 fearefull  to  undertake  a  (ingle  combat  with  He- 
 fibres  they  were  afhamed  to  deny  it,  did  thus  up- 
 braid their  Cowardize. 
 
 What  Grecian  foldicrs  turn'd  to  Grecian  dames? 
 Tbatcahdigeft  fogrear,fomany  Oiames  ? 
 What  notamanof  Greece(0  fowledifgrace) 
 Dare  meet  or  looke  proud  Htctor  in  the  face  i 
 Well, fit  youdowne  Inglorious^HeartlcfTemen, 
 Turn'd  to  your  firft  water  and  earth  :  yet  then : 
 
 Ud 
 
and  Faculties  of  the  Soule. 
 
 305     i 
 
 Via  A. 
 
 $* 
 
 J  lie  cake  up  Arraes ;  for  Victories  iaft  End, 
 Doth  not  en  Our,Bm  Divine  will  depend. 
 
 Id  like  manner  Hetior  rebuketh  the  bafeneffe 
 of  Paris  in  flying  from  MtnkUus. 
 
 kBtulet  ftvnfXM  Mbttit(>  tali  e&;  A'?=jJi'lat:&c* 
 
 Trim  Warriour,  tell  me  what  thy  Lute  can  doc. 
 What  Venus  Graces,comely  heire,fweec  hew, 
 When  thou  ("halt  wallow  in  the  duft  ?  Th'art  far, 
 Fitter  to  weare  £/*#;- toz?,  then  Coat  of  War. 
 
 Againe,any  thing  which  argueth  fufiHmimitj 
 or  littlenefle  of  qaiude  is  a  juft  ground  of  fhamc, 
 as  to  recount  curtefies  &  upbraid  them,&  there- 
 fore he  faid  in  Seneca%Non  fmts  eft  vixijfe  .That  his 
 life  was  iefle  worth,  then  to  be  fo  valued  to  him, 
 in  daily  Exprofarations,  and  that  his  blood  with 
 Icfle  trouble  to  him  might  have  beene  let  put  at 
 hisveines.thentobeevery  day  difordered,  and 
 called  up  into  his  face.  To  receive  continual! 
 Gifts,  and  be  ever  craving  from  our  inferiours, 
 burthenfome  to  thofe  who  canlefTe  beare  it. 
 
 Hereunto  referre  all  Light  ludicrous  and  r/dfr"- 
 *»7*za'behaviour,  wherein  if  a  Grave  or  ferious 
 raanbedeprebended,  itrendreth  him  fufpefted- 
 of  a  minde  that  can  flagand  leffcn,  and  therefore 
 AgefiUmbzingfo  taken  playing  with  his  childe 
 made  his  A  pologi'e  for  it ,  and  defired  his  friend 
 not'to  thinke  light  of  him,cilf  be  had  children  of 
 his  owne,for  love  will  teach  GreatnefTcof  Mind 
 todefcend. 
 
 Alfoall  fordid  Arts  of  a  Flattery  ;  which  prai- 
 
 Rr  3  .    feth 
 
 Vocai  Lipid  a 
 qvibus  _4dui. 
 liftx  Anti- 
 que ware  e* 
 
 britidebu-jfit, 
 
 <Qi<_&m  ititqite 
 tuoparatitm 
 tfi  tf  qui  minus 
 katftnl,ut 
 femper  aliquid 
 edetav.t  dtttor 
 Yibtn.Ttnnt* 
 Therm* 
 
 7-iatMvcb.A' 
 
 popb.LuoH*    - 
 
 Vici.VUt&YZk. 
 
 &Tbt9pkrg#. 
 
 Tc7£ni,  Bum* 
 
 cbxmA&.2» 
 
 San.  2.A&.1. 
 
 / 'ttn.7, 
 
 &  Ihuti   Ar- 
 
^od    J        A  Treatije  of  the  cPafions 
 
 Plami  mill 
 GhuArift. 
 Etb  c.l  4.^.15. 
 
 fctf. 
 
 TlutarchJ.De 
 Alexjirtvna 
 
 h  Cuno i  )*m 
 dimidiosna- 
 fumq\  mino- 
 vem  Cofvlnl 
 &  G  album  au 
 ricututneiftj 
 r*'t*tcmlH. 
 venal. 
 
 feth,  imitatethjCreepcch,  changeth3complieth, 
 transformed  it  felfe  to  all  fhapes  ro  get  a  li- 
 ving, and  like  Crowes  pulleth  out  mens  eyes, 
 with  praifes  that  ic  may  after  more  fecurely 
 make  a  prey  of  them,  FdJum  crimen  [ervitut  is,  as 
 the  Hiftorian  well  cals  ity  A  fervile  and  filthy 
 Crime. 
 
 Any  thing  which  argueth  t^/Yj ,  and  windi- 
 
 nefle  of  minders  *  Arrogance,  and  vaineglori. 
 
 ous  O  firentation ,  afcribing  to  our  felves*  things 
 
 which  belong  not  unto  us,  intruding  into  the 
 
 learning  Lands,a&ivements  of  other  men,  as  hee 
 
 who  called  all  the  ftiips  in  the  harbour  at  Athens 
 
 his  owne.  Lahore  alieno  magnam  partam  ghriam 
 
 verbis  Jape  in  fetranfmovet.  Whcreunto  belong 
 
 Abfurd,  and  unufuall  Affe (Stations  in  words  or 
 
 fa(hions,mimicall  and  fantafticallgefticulations 
 
 frothy  and  fuperficiall  Complements  ,  Strange 
 
 and  exoricke  Habits, which  areufually  the  fcurn 
 
 of  Light,  and  unfetled  mindes,  and  ever  expofe 
 
 them  to  contempt.  In  fo  much  that  Alexander 
 
 himfdfe  efcaped  not  the  Imputation  of  Lenity, 
 
 when  he  followed  the  fafhions  of  thofe  Coun 
 
 tries  which  he  had  fubdued. 
 
 Misfortune  and  decay  in  the  outward  Orna- 
 ments of  Life,for  it  is  not  in  mens  fortunes,  as  in 
 their  monuments  wherein  t>  Ruinc  doth  many 
 times  conciliate  Reverence. 
 
 TlUlubct  Inftlix  Psupcrtas  durim  infe 
 
 gnaw  quod  ridiculos  homines  facit 
 
 Vn 
 
and  Faculties  of  the  Souk. 
 
 4  Vnhappy  Poverty  hath  nothing  worfe, 
 Then  that  it  maketh  men  ridiculous 
 
 And  therefore  men  of  funk  and  broken  eftates 
 are  afhamed  to  live  there,  where  they  havebcene 
 formerly  in  Credit  and  Eftimation,  as  Hecuba 
 complaining  in  the  Traga?die. 
 
 Tim  j«j>  mfiUu  itfufttv  «/c/&/(m'  i]$t 
 
 if  ISA  7I9T/JUI   TV}}4&tH9%  h  U{U  fSxJ&TC* 
 
 In  this  my  broken  anddejeftedctfe, 
 Pardon  mcff :l[hame  tofhew  my  face. 
 To  Poly  me  ft  or,  whofe  Eyes  once  have  feene, 
 MejiMW  JloyledCapivejhen  a  Queen. 
 
 hgiinQ,  Ignorance  and  Ineptitude  in  our  own 
 proper  fun<9tions  and  mifcarriage  in  our  owne 
 Arts  and  profeffions,  is  an  Exprobration^  cither 
 ofindiligencejOrofweaknefle.  As  want  oFpro* 
 ficiancy  in  a  Studenr5  of  Elocution  in  an  Orator, 
 of  Military  wifedomc  in  a  Souldier,&c.  And 
 therefore  a  Phyfitian  will  feldome  ftay  to  fee 
 his  Patient  buried,beufually  departs  before  the 
 fickernan,becaufe  Funerals  are  Cenvicia,  CMedi- 
 corum.  Yet  all  Ignorance  is  not  matter  of  dif- 
 gracejfor  fome  things  there  are  below  the  inqui- 
 ry, or  Studies  of  fome  men.  And  therefore 
 though  Tuttj  tels  us  that  when  Themi flocks  de- 
 clined the  Lute,he  was  efteemed  more  Ignorant 
 then  became  a  perfon  of  quality ,  yet  it  was  a 
 brave  Apologic  .which  he  made  for  himfelfe, 
 
 That 
 
 *07 
 
 Htc. 
 
 Migniifn  do- 
 loretnfabct 
 
 nore  dtceffcrh 
 fodem  turn  ig- 
 nominU  re~ 
 vsrtiXic»pT0 
 L'Alarana- 
 
 Tot  <fb<yv  nw 
 
 tHVKATSQlliritep, 
 
 Iliad.  0 
 
 Artittm  pecc*- 
 ta  trtlfieibsm 
 pnd9Yifunt 
 &e* Sen. 
 
 Cic.TufC'Ztt* 
 
$o8 
 
 alutrlpbicra- 
 tei  apu-U  Plu- 
 tarch. 
 
 Spay  tun  In 
 Adriatic 
 
 A  Treatife  of  the  T?afiions 
 
 '  Plutarclu 
 
 mfflOfMyiMm*' 
 
 7)tgni}a*iit 
 
 mdignpfOrnao 
 meniumitt 
 Late  Salnian* 
 
 Sidtn.ApM^ 
 
 lli*d.6. 
 VidMofKhn. 
 )>*rt.  up.7  8.79 
 
 Swede  Ira 
 /i^5.c.i7.29. 
 
 That  though  he  knew  not  to  handle  a  Lute,  yet 
 he  knew  to  conquer  a  Citie.  And  Gcfo  when 
 others  after  a  Fcalt  fang  to  an  Inft'rument,  called 
 for  his  great  Horfcjand  did  excellently  manage 
 that.  And  as  it  was  a  cautelous  Anfwer  which 
 Favsrinns  gave  touching  Adrian  the  Emperour, 
 whobadcenfuredhiminhisowne  profeflion  of 
 Grammer.  That  he  durflnot  be  Icarnedner  then 
 he  who  commanded  thirtie  legions  •  fo  it  was  a 
 ruer  anfwer  which  another  Artificer  gave  in  the 
 like  cafe  unto  a  Prince,  God  forbid  Sir  that  you 
 j  fhould  know  thing*  of  fo  racane  a  quahty^better 
 '  then  I  who  owe  my  fubfiftence  unto  the®. 
 
 And  as  Ignorance  inourownejfo/^r«//^and 
 !  Vfurpation  of  other  mens  offices ,  is  a  ground  of 
 !  frame,  efpecially  if  they  be  fuch  as  wherein  wc 
 j  defcend  *4wrbdow  the  Dignity  of  our  places  or 
 j  profeffions.as  when  men  of  liberal  1  condition  ap. 
 ply  jbemfelves  unto  thebufineffe  of  fordid  per- 
 fons.  For  every  man  is  intruded  with  the  Dig- 
 nity of  his  place,be  is  to  be  not  one ly  the  ppflcf- 
 for,  buttheProte&orof  it,  which  when  he  be- 
 traies,  it  doth  juftly  Revenge  it  felfeupon  him 
 with  coRtcmpt  and  difgrace. 
 
 Againe,  any  notorious  externall  Deformities^ 
 and  Dehcne (I  amenta corf  dr is ,  efpecially  if  there  be 
 any  thing  of  our  owne,eithcr  guilt  or  fervility  in. 
 them.  The  Grecians  taking  notice  of  the  ill 
 fhape  and  worfe  conditions  of  Tbirfttis  ^  are  faid 
 to  lookeon  him  with  den  fion  and  laughter,  then 
 vvhcB  rhev  had . other  occafions  of  fad  ne  fie,  And 
 when  Fhjfes  his  Companions  were  by  Circe 
 
 tranf- 
 
I.  ■■  I   '■'     '       ■ 
 
 and  Faculties  of  the  Souk. 
 
 transformed  into  fhape  of  Swine,  they  wept  and 
 were  a  teamed  of  their  owne  deformities.  And 
 the  Poet  defcribeth  Dtiofhtbm  whom  M&mlm 
 haddifmembred, 
 
 —*Pavitantem&  dira  tegevtem 
 Sufplieti* 
 
 Afraid  of  being  knowne,carefull  to  hide 
 His  mangled  wounds,  that  they  might  not  be 
 
 (fpide. 
 
 And  we  finde  how  carefull  men  were  to  cover 
 any  of  thef?notes  and  prints  of  Infamy,  or  fervi- 
 lity,which  perfons  either  extremely  vicious,or  in 
 bondage  were  marked  withall,  for  infamous  or 
 fervile  perfons  were  wont  fo  to  be  branded. 
 
 Many  times  Grcatnefft  ef^Mindi  is  a  oaufe  of 
 Shame,either  for  fomething  which  fwch  a  man 
 fufferethinhimfelfe  ,  or  in  thofe  that  are  neare 
 untohim,fuch  was  that  of  the  Romanes,  Ad  fur - 
 cAsC4udinasy  of  which  the  Hifiorian  giveth  this 
 obfervation. 
 
 Their  obftinate  Glence,  Eyes  fattened  to  the 
 Earth,Earcs  refufingall  comfort,  Faces  afhamed 
 to  behold  the  light,wereccrtaine  Evidences  of  a 
 rainde  deeply  refolved  upon  Revenge,  And  of 
 Maxrniinus,  of  whom  the  Hiftorian  telleth  us, 
 that  out  ofaDefire  to  conceal  his  Ignoble  birth, 
 he  flew  all,  even  the  be  ft  of  his  friends,  which 
 were  Confcious  unto  it.  So  poverty  meeting 
 with  Pride  doth  often  fuffer  confli&s  with  this 
 
 S  f  Paflion 
 
 309 
 
 o£neid.6< 
 
 yid.Atberne* 
 
 MaxAS.c.Z* 
 
 §.7. 
 
 SutwuCaUg* 
 
 lipids,  Ekft, 
 C.I$* 
 
 S  i  tenth*  ob 
 fi'matumfixi 
 in  umrn  ecu* 
 lifurda  act 
 omniafdUria 
 awes  &  pudor 
 intuenda  /*- 
 ctijngmsm 
 molem  irutum 
 cxaltoanim* 
 cientu  jvaitia 
 tram*Lii/*'<9  * 
 CapitoLin 
 Max* 
 
310!         yf  Treatife  of  the  Tafions 
 
 Iuvwat, 
 
 Veiyiftofin 
 Artic.Kbtt.L2, 
 
 PlutdtcbJ.de 
 cdpitncLtx 
 Htfrb.  utili- 
 taie. 
 
 TaciuAmaU 
 
 IuvettdJ* 
 
 Paflion  of  fbarae,when  penury  denies  that  which 
 Luxury  and  Pride  demaunds. 
 
 -Jj$uid  cnim  ma]  ore  Cachinm 
 
 Excipitur  vulgiquamfaufer  Apcitu  ? 
 
 Who  without  much  irrifion  can  endure, 
 To  fee  a  Beggar  a  proud  Epicure  ? 
 
 Againe,  Acquaiatanceand  intimacy  with  /*- 
 famous  perfons  is  noted  by  the  Philofophera- 
 mongft  the  Grounds  offtiame,  and  therefore  it 
 was  upbraided  unto  PUtt  that  Ctlippw ,  the  Mur- 
 therer  of  his  hofte  had  been  bred  in  his  Scfaoole. 
 And  to  Socrates^  that  he  was  refortcd  unto  by  At* 
 ci6iades,  afa&iousand  turbulent  Citizen,  and  to 
 Tbtmifiocks  that  he  held  correfpondence,  and  in- 
 telligence with  Pdufanitu  a  Traitour;  and  we 
 finde  how  fatall  the  favour  of  St]Mu*  after  his 
 falljwas  to  many  of  his  friend  s,that  no  wonder  if 
 every  man  not  onely  out  of  Indignation,  but  out 
 of  feare  too  cryed  out. 
 
 ~ Ntmqunmfi  quid  mlhi  crtdis  Amavi 
 
 Huncbmimtn. 
 
 Such  being  the  impotent  and  immoderate 
 Paflions  of  many  men  to  trample  on  the  fame 
 perfpns  in  their  calamity,  whom  in  their  great- 
 nefletheyalnaoftadored^she  faid, 
 
 Afrir  ffir«W  *t»f  arty  £>A*W/. 
 
 When 
 
and  Faculties  of  the  Souk*  3 1 1 
 
 When  the  Oake  k fatten  tbtfftoed, 
 Then  every  man  will  gather  wcod* 
 
 Laftly,  not  onely  things  fliamefull  to  them- 
 felves,but  fuch  as  are  fignes,  and  Intimations  of 
 them  doe  ufually  beget  this  Affe&ion.  AsdBf- 
 chinui  in  theComardian,  blufhed  when  he  faw 
 his  Father  knocke  at  the  doore  of  an  infamous 
 woman5bccaufe  it  was  a  token  ofa  vicious  inten- 
 sion. And  therefore  Cdfar  was  wont  to  fay.  That 
 hee  would  have  thofe  that  belonged  unto  him 
 free^as  well  from  Su(piciM,*s  from  Crime,  for  we 
 fhall  never  finde  that  a  man  who  is  tender  of  his 
 ConfciewemW  be  Prodigallof  his  Credit ,  and  he 
 who  is  truely  fearfullof  incurring  Cenfure  from 
 himfelfe  by  the  Guilt  of  a  Crime  s  will  in  fome 
 proportion  be  fearfull  of  incurring  cenfure  from 
 others  by  the  (hew  andfufpitionofit;  for  as  a 
 Good  Confcience  is  a  Feaft  to  give  a  man  a 
 cheerfull  heart ;  fo  a  good  name  is  an  oyntment 
 to  give  him  a  cbeerefull  Countenance. 
 
 There  is  a  Twofold  fhame.  The  one  Vertuow, 
 as  Diogenes was  wont  to  fay ,  That  Blufhing  was 
 the  colour  of  Vertue,  The  other  yieim,znd  that 
 either  out  of  Cruelty  ^zs  Tacitus  and  Seneca  obferve 
 oiDdmitiaPj  that  he  was  never  more  to  be  feared 
 then  when  be  blufhed.  Orelfeoutof  Cewardize, 
 whenamanhathnotftrength  enough  of  Coun- 
 tenance, toout-face  and  withfland  a  Vicious  fe- 
 licitation's it  was  faid  of  the  men  of  Afia ,  that 
 they  had  out  of  tendcroes  of  face,  expofed  them- 
 
 S  f  2  felves 
 
 Tettnu  A* 
 dtlpb* 
 
 far. 
 
 etpilnrf  •  %$ <»(A* 
 Lteri.iftDioge- 
 
 Sxviid  lUt  vul- 
 tm  &  ruht 
 que  ft  contra 
 pudorem  mu- 
 nHbatJTaeit, 
 in  Agric, 
 
3*1 
 
 quam  amifH- 
 buc'tHt  Ti~ 
 mendifunt* 
 qua  ft  ommm 
 v  recundiam 
 efHdtrint.Syl. 
 U  tunc  erat 
 violtntijjimus 
 i  cumfacirm 
 cjtufangtis 
 inviferat, 
 Sence.Epip* 
 
 Flutarcb.de 
 viUVudort 
 
 A  T*reatife  of  the  Tafions         | 
 
 felves  to  much  inconvenience  3  becaufe  they 
 could  not  pronounce  that  one  Syllable,  Noe. 
 It  was  a  bettor  Refolution,  that  of  Ztno^hanes^ 
 who  being  provoked  unto  fome  vitious  pra&ife, 
 confefled  himfelfe  a  Coward  at  fuch  a  .Chal- 
 lengers not  daring  to  doe  difhoneftly. 
 
 I  will  conclude  this  matter  with  that  Excel- 
 lent Similitude  wherwith  P/0W<r£beginnetb  it,in 
 that  golden  book  of  hiSjtouching  the  fame  Argu- 
 ment, That  as  Thirties ,  though  noxious  things 
 in  themfelves,are  ufually  fignes  of  an  Excellent 
 Ground  wherein  they  Grow  ,  fo  fhamefaftnefle 
 thought  many  times  a  weakneffe,  and  betrayer 
 oftheMinde,is  yet  generally  an  Argument  of  a 
 foule,  ingenuoufly and  verttuoufly  difpofed. 
 
 CHAP. 
 
and  Faculties  of  the  Soule, 
 
 3 '3 
 
 CHAP.     XXX. 
 
 Oftbe  \A§eBion  of  lAnger.  The  DiftinEfi- 
 ons  of  it.  The  Fundamental!  Caufe  thereof y 
 Contempt.  Three  kindes  of  Qontempt, 
 D  if-eftimatiQny  D  if  appointment,  Qalum- 
 
 nu< 
 
 Now  proceed  to  the  lart  of  the 
 Pafllons,  //tf^fjWhereofjin  it  (elf 
 a fubjed  of  large  Difcourfe, yec 
 being  every  where  obuious,  I 
 fhall  not  fpeake  much.  I  intend 
 not  therefore  diftin&ly  to  han- 
 dle the  feverall  kindes  of  this  Paffion,which  Art- 
 Jletteixi  his  Etbickshzth  given  us  3  »  which  are  a 
 fharpe  Anger,  and  an  Hard  or  Knotty  Anger. 
 And  Saint  Paul  who  likewife  gives  us  Three 
 kindes  of  it.  Whereof  the  fir  ft  I  may  call  a  bclofe 
 and  buried  anger3which  he  names  bitternefle,the 
 other  a  violent  c  burning  Anger,  which  he  calls 
 Wrath,  and  thelaftaDefiringandpurfuing  An- 
 ger,which  feemeth  to  have  it's  dderivationtrom  a 
 word  which  fignifies  to  Defire,  and  therefore  is 
 defined  by  Artftotle  to  a  be  &?<£<>,&  by  the  ^Stoicks 
 Midwords  of  profecution  and  purfute.  For 
 tbefe  differ  not  Eflentially  orfommy  smongft 
 themfelves,  but  onelyin  diverfity  olF  Degrees, 
 and  in  order  to  the  diverfe  conftitutionsofthe 
 
 S  f  3  Subjeft 
 
 a  E'tbiz.U&A. 
 cap*  1 1  : 
 b  'Oft*  Buftcc 
 /uhts  yJroc- 
 
 yhtltDmafc* 
 de  Qr.ihsd* 
 
 CotURhodtg. 
 
 h  b.i2.c>  7. 
 
 Sftaut  emphtc 
 
 memof  Iratuntlra 
 
 Inveiaaia 
 
 plumbcayaUa 
 
 mcriterepofta 
 
 vinditta 
 
 occefionem 
 
 taciteexpec* 
 
 tans 
 
 W»«?p*  TtTtlTil- 
 
 \*as*.lUiad-ei. 
 
 c  Hon  villi* 
 altinatwi  mn 
 verbis  comma* 
 tior^adeo  I  ram 
 condtderat. 
 Tacit. deTibe- 
 
 d  Sever  us  tain 
 rmihvc  (iriimi 
 Stsmaibicb  o 
 Uvamtvomt- 
 refolcba!>u£* 
 UuiLot 
 in  Seven. 
 
3" 
 
 undtcrabro- 
 net  irrittre 
 apud  Plauu 
 AmphK. 
 Nunc  in  Fer- 
 ment* W  A  eft, 
 ita  turret  mi- 
 V*?U*t£A- 
 ftn. 
 
 c?edorMqul 
 (remit*  plt- 
 rumn\  gemc*- 
 tesneccapere 
 lfarumfluftm 
 iupeilorepof- 
 (unt.Luer.  l.$. 
 d  Iliad* A  67 . 
 
 zDohrZxci- 
 tdtdras  o£- 
 netd.i* 
 
 Immaniqi  9tu* 
 biinfeter&l 
 IrkcUui* 
 Mulu  in  Jra 
 terribiba  & 
 XJdifuUiTlut. 
 
 A  Treatife  of  the  'Paflions 
 
 Subjeft  wherein  they  lodge,  and  of  the  habits 
 wherewith  they  are  joyned. 
 
 Inwbichrefpe&swe  might  obferve  feverall 
 other  ftiapes«of  this  AfFe&ion.  For  there  is  the 
 a  Anger  of  a  Wafpe,  which  is  an  Hafty,  Pettifh, 
 andFretftill  Anger,  proceeding  from  a  nature 
 t>  Leavened  and  habituated  with  Choler ,  which 
 isprefently  ftirredand  prouoked.  And  there  is 
 the  Anger  of  a  c  Lion,  which  is  flow,but  ftrong  & 
 fevere,thus  Elegantly  defcribed  by  &  Homer. 
 
 "O  Si  mfmm  f*f  SM^a* 
 
 h^fmy  »V In  *o  Itt  *fnttfi  £y{**r 
 
 He  fir/2  walfos  by  with  shrnefiut  whin  [wi ft  youth , 
 Vrgt him  with  Darts  J  hen  with  deveuringmoutk 
 He  turnes  againe^ndat  his  lips  Ufcene 
 i^d  boylingfoame^while  his  flout  heart  within 
 Roufethitfelfemtb  zgroanes :  and  round  about 
 His  Tajle^beating  his  fides  andloynesfals  out 
 K^indwaktnethpoud  Revenge.  Thwjtir'd  he  flics 
 Right  on  with  red  aetdferiejjrarkling  eyes 
 To  kill  or  to  be  UlTd- 
 
 There  is  further  a  Cowardly  verball  and  ridi- 
 culous Angerjike  that  of  Whelps,  which  barke 
 aloud,  but  run  away  from  the  thing  which  An- 
 gers them.  Which  fpendeth  it  felfe  onely  in 
 ftormes  of  empty  Expreffions,  rather  pleafing 
 then punifliingthofe whom  they  light  on,  and 
 rendering  the  perfon  that  ufeth  it  a  very  ^au^***, 
 
 or 
 
md  Faculties  of  the  Soule. 
 
 or  Skarre  Crotfjformidable  to  children,  but.  to 
 men  ridiculous4like  Gcta  in  the  Comedian. 
 
 Rutrcm^ercm/afcrcinfundenmjreftcrnercm. 
 
 There  is  a  grave  and  ferious  Anger,  like  that  of 
 i^dgamemnon.  An  infolentand  boafting  Anger, 
 like  that  of  Kyichilks.   A  fallen  and  ftubborne 
 Anger  like  that  of  the  Romane  Armie  difgrace- 
 fully  ufed  by  the  Samnitians.  A  cruell  and  ra- 
 ging Angerjike  that  of  Sqliay  who  inanexcefle 
 of  fury,voroited  upblood,&  died.  And  thus  Saul 
 is  faid  to  b  have  breathed  out  tbreatnings,  and  bin 
 exceeding  mad  againft  the  Church.  A  Revenge, 
 full  and  impatient  Anger,  as  that  of  c  Cambjfis 
 who  being  reprooved  by  Prcx<t$es  for  his  Drun-3 
 kennefle,confuted  the  reproofe  with  this  aft  of 
 Cruelty, he  (hot  the  fonneof  bisReproover  tho- 
 row  the  heart ,  to  prove  the  fteaddinefleofhis 
 hand.  Au  Anger  of  Indignation  at  the  honour 
 and  profperity  of  unworthy  perfons,  as  that  of 
 the  Roman  Nobility,  who  feeing  Cu.  Flavin*  ,  a 
 man  of  meane  Condition,  advanced  to  the  Pra*. 
 torfhip,  threw  away  their  golden  Rings,  (the 
 fignes  of  their  honour)  to  teftifie  their  juft  In- 
 dignation. The  Poet  thus  Elegantly  expreffeth  j 
 the  like  againft  UWenas,  made  of  a  Slave  a  Free-  j 
 man  by  Pempej. 
 - 
 yidefne Sacrammetiente  tt  viam 
 
 Cum  bu  terulnarum  toga, 
 Vt  or  a  vert  at  hue  &  hue  euntium 
 
 LibcrrlmA  Indignatio  ?  SeBus 
 
 3*4 
 
 Terent.   A- 
 delph.Aft.3, 
 
 Iliad,*. 
 
 Uv<  lib  9. 
 
 VaLHaxM% 
 cap.3. 
 
 zl'ajpi/dt 
 faKguinem  Se- 
 necThyeft. 
 
 Homer. 
 
 K,  01  /«"  tfptfj.HA 
 
 Tbeocrit. 
 
 Ira  Cdefat  nafe 
 ru.gcfq;  Sanna 
 Per/e^a.yr.S. 
 b  HertditJ 
 Thalia. 
 Val.M*x.l.% 
 
 '•?-§3- 
 PUnUttr.$fi 
 c&p,  1 . 
 
 Horat.EpQil. 
 0^4. 
 
gi6 
 
 Plufarcb.  4p6' 
 tbeg. 
 
 V  'utarchjn 
 C*f*rc* 
 
 SuidaiinTbu- 
 cidide. 
 
 A  Treatife  of  the  'Pafions 
 
 SeliusfiageHis  bit triumvir altbus 
 
 FracenU  adftjlidium, 
 xjirat falerni  mi  He fundi  jugtra 
 
 Et  appiam  mannu  ttrit. 
 
 When  thou  paced  up  and  downe 
 
 InthylongGowne, 
 Seed  thou  how  the  people  fret 
 
 To  fee  thee  let? 
 How  with  Indignation  bold, 
 
 They  cannot  hold 
 To  fee  a  man,fo  lately  plow'd 
 
 With  fcourges  low'd, 
 Vntill  at  length  the  weary  Oyer, 
 
 Began  to  Tyre, 
 Dreffing  a  tboufand  Acres  now 
 
 With  Horfe  and  Plow  ? 
 
 Laftly,  an  Anger  of  Emulation,  or  adifplca- 
 fureagainftourfelvesforcommingftiort  by  our 
 negligence  of  the  perfe&ions  of  other  men 
 whom  haply  by  induftry  we  might  have  equal- 
 led, ksthemiftocles  profefled  that  the  Trophic 
 ofMiltiades  would  not  fuffer  him  to  fleepe.  And 
 Cafdr  wept  whe  he  read  the  atchiements  of  Alex- 
 ander &  having  not  at  his  age  done  any  memora- 
 ble thin  g.  And  Thucydides  hearing  Herodotus  re- 
 cite  a  Hiftory  which  he  had  written,  brake  forth 
 into  a  ftrange  pafllon  of  weeping  which  the  Hi- 
 ftorian  efpying  thus  comforted  his  Father  you 
 are  a  happy  man  to  be  the  Father  of  fuch  a  Son, 
 ov  hfiZffw  't%s  Vn^uxiuf  of**  7»  wfi^w.  Who  is  carried 
 with  fuch  a  vehement  affe&ion  unto  Learning. 
 
 But 
 
and  Faculties  oj (' the  Settle. 
 
 But  to  pafle  over  thcfe  particulars,!  (hall  in  the 
 general!  content  my  fclfe  with  a  brie fe  Con  fide- 
 ration  of  the  Caufes  and  Effeds  of  this  Paffion. 
 
 The  Fundamentall  and  EfTentiall  Caufe  of 
 Anger,  is  Contempt  fiom  others  meeting  with 
 the  love  of  our  felves.  Whether  itbedifeiiima. 
 tion  and  undervaluing  of  a  mans  perfon,  ordifap- 
 pointment  of  his  purpofes,or  flandering  his  good 
 name,  or  any  other  way  of  carting  injury  on  him. 
 or  any  of  thefe  particulars  being  impaired  (if  by 
 fuch  on  whom  we  may  hope  to  receive  revenge) 
 doe  vvorke  not  only  Anxiety  and  Griefe(whichis 
 amotion  of  flight)  but  hope  alfb  and  defire  to 
 eafe  it  felfe,if  not  ifl  the  recovery  of  its  own  loffe, 
 yet  in  the  comfort  of  another  mans:  For  Calami, 
 ty  (astheHiftorian  fpeaks)  is  ever  either  queru- 
 lous or  malignant,  Cum  fuo  malo  torquetur^  qmefcit 
 Alieno.  When  it  feels  it  felfe  w rung  and  pinched,it 
 quickly  proceeds  either  by  jufticeor  revenge  to 
 pleafe  it  felfe  in  f  retaliation. 
 
 For  the  former  of  thefe,  as  it  is  the  common 
 property  of  Man  with  all  other  Creatures  to  love 
 himfelfe  :  foit  is  his  particular  defire  alfo,being 
 AnirndSecide  &  Politicumfo  be  Loved  by  others^ 
 becaufe  hereby  that  Love  of  himfelfe}which  pro- 
 ceedeth  from  Judgement  and  Reafon,  is  confir 
 flaed.  For  every  man  doth  more  willingly  beleeve 
 that,  whereunto  he  hath  farther  authority  to  per- 
 fuadehim.  And  therefore  though  Love  be  not 
 finifterly  fufpitious,  nor  too  envious  in  interpret 
 ting  a  mans  owne,  or  a  friends  anions  and  be  ha 
 viour  •  yet  that  Love,  which  is  not  blind  and  furi 
 
 Tt  om, 
 
 5l7 
 
 T>e$t3us  tiki 
 fhm^mc  quii 
 jimquWi* 
 
 At  Egoqu* 
 DtvAm  main 
 
 EtSoYdi  & 
 ConJHX,  una. 
 citmgenteiot 
 aanou 
 
 Bella  zero.  & 
 q-<ifq*am  nh 
 menjimonu  ■ 
 aetortt.  I'nete- 
 tea  v£neadfi. 
 
 QXLiYt. 
 
 K{t/^  fjui  Jbtueutt 
 Sw  in.  <*ni<rtii 
 
 B'/  A  *&x2t*i- 
 "ova  t&x*  *' 
 
 lib*.    . 
 
 Si  mioifirgitf 
 
 qtae  vuts  Atce- 
 
 ictaqatinm 
 
 vult  auditU 
 
 Tmnt*A*du 
 
3 
 
 8 
 
 tl£*t/c*flr* 
 fibular  act. 
 
 inamfite  tor. 
 merit*  ful  vio- 
 lentm  %q*i  8. 
 (luloritn  cum 
 infctie  vs*lri 
 
 ValMax. 
 
 Dolor  adiidit 
 3r*m>Qvid, 
 Met.  1 2. 
 
 (ttfcitat  I* as* 
 %>£ilead.io. 
 
 —       -  -  ■        ■       -      -         ■ . ,    ,,  __^^ 
 
 A  T*reatife  of  the  'Pafions 
 
 ous,  will  be  ever  ready  to  fubnait  it  felfe  unto  the 
 opinion  of  flayed  and  indifferent  judgements,be- 
 caufeitisconfeious  to  it  felfe,  howeafily  it  may 
 mifcarry,if  it  rely  upon  its  owne  cenfure,  vrherein 
 Reafon,  Affe&ion,  and  Prejudice  arc  mixed  to- 
 gether. 
 
 Now  then  when  a  man  already  ftrongly  pofTef 
 fed  with  a  love  of  hi*  ownc  or  his  friend  %  perfon  or 
 parrs,fha1l  find  either  of  them  by  others  fie  igh  ted 
 and  defpifed  •  from  whofe  joynt-refpe&  he  hoper? 
 for  a  confirmation  of  his  judgement :  the  re  he  nee 
 arifeth  not  oneiy  a  |  Griefc  to  fe^  his  Expectation 
 deceived,andhis  Opinion  undervalued^but  with- 
 alia* Be fire  to  make  knowne  unto  the  perfons, 
 who  thus  contemne  him  by  fome  manner  of  face 
 or  tongue,  or  hand,  ot  heart,  or  head,  Revenge^ 
 (for  all  thefe  may  be  the  inftruments  of  our  An* 
 £w)that  there  is  in  him  more  courage,  power  and 
 worth  than  defervesfo  to  be  negle&ed.  Which 
 PalUon  in  a  word,  fo  long  as  it  fttbmits  it  fe!fe  to 
 the  government  of  Reafon,  is  then  alwaies  allow- 
 able  and  right,  when  it  is  grounded  on  the  Pride 
 and  Infolcncy  of  others,  who  unjuflly  contemnc 
 us.  And  then  Irregular  and  Corrupt, when  it  pro- 
 ceeds from  the  root  of  Pride  and  Ambition  in  our 
 felves ,  which  makes  us  greedy  of  more  honour 
 from  others,  than  tbeir  judgements  or  our  owne 
 worth  fuffers  them  to  afford  us. 
 
 To  thi^branch  of  Contempt  may  bee  referred 
 Fcrgnfufoeffeot  friends  and  acquaintance.where- 
 by  we  upbraid  them  with  obfeuxity  and  diftance, 
 as  well  from  true  worth,as  from  our  affe&ion:For 
 
 OmnU 
 
and  Faculties  of  the  Soule. 
 
 Y9 
 
 Excepiy&ng- 
 
 ni  dewcQS  lit 
 parte  fvcAvi. 
 
 fern  s§chi  a 
 morte  yedtixu 
 Hen  fury<  in 
 cexfaferor^Scc, 
 
 Omnia  qtt£  curant&tminernnt$z\$\  Tttliy :  and  Art- 
 ftotk  to  the  fame  purpofe.  Thofe  things  which 
 wee  doe  refpeft,  doe  not  lye  hid  and  out  of  our 
 fight. 
 
 Next  hither  may  be  referred  all  Vngratefull  per- 
 fons,  who  Height  thofe  favours  which  they  have  EyM^utm 
 received  from  other  mens  bounties,  and  out  of  a  j  fzenum 
 nvelling  and  height  of  ftomacke,  cannot  endure 
 to  acknowledge  any  obligations  •  but  defireto 
 receive  benefits,  as  Corrupt  men  take  Bribes  in 
 the  darke,  and  behind  their  backs,  that  fo  neither 
 others,  nor  (if  it  were  poffible)  their  owne  eyes 
 might  be  witneffesunto  it  i  For  asTacitu*  fpeaks, 
 Gratia  ontri  habetur ,:fuch  is  the  pride  of  fome  men, 
 that  they  difdaine  not  to  be  overcome  in  any 
 thing,  though  it  be  in  kindnefle.  And  therefore 
 Vhimuhum  beneficia  ar/tevenere }  pre  gratia  odium 
 ndditurfawk  the  fame  Author ;  When  they  finde 
 thcmfclves  oveTloaden  with  Love,  thebeft  requi- 
 tall  which  their  high  minds  can  affoord,is  hatred: 
 which  cannot  but  worke  a  double  Anger  •  an  An- 
 geragainftourfelves  and  our  owne  weakneffein 
 the  choice  of  fo  unfit  a  fubjeft  for  the  placing  of 
 our  benefits5and  an  Anger  at  that  contemptuous 
 Pride, which  fo  bafely  entertained  them. 
 
 Hither  alfo  we  may  referre  thofe  Locked  and 
 Clofe  men,  who  even  to  their  friends  are  fo  refer- 
 ved,  and  keep  every  thing  fo  fecret,as  if  none  were 
 worthy,towbofe  IudgementocTruft  they  might 
 commit  themfelves. 
 
 Hitherto  likewife  are  referred  Acceptation  of 
 perfons  in  equallity  or  merit  with  unequall  re* 
 
 Tt  z  fpeft, 
 
5 
 
 10 
 
 ojfTreati/e  of  the  Tafions 
 
 fpe£t,negligence  of  outward  ceremony  and  beha 
 viour  5  and  generally  what  ever  elfe  may  worke  an 
 opinion  chat  we  are  undervalued. 
 
 Thefecond  branch  of  this  firft  Fundamentall 
 Caufewas  an  Hindering  of  the  proje&s  and  pur- 
 pofes  of  another, which  is  not  only  a  Privat/ve(*s 
 the  formeObut  a  Fofitive  and  Reall  Injury,  which 
 includes  that  other,  and  addes  unto  it,  as  being 
 notonIyafleighting,butanafTaultuponus  •  not 
 an  Opinion  only,  but  an  Expreflion  of  our  weak- 
 neffe-a  courfe  fo  much  the  more  likely  to  infence 
 nature,  and  make  it  fwell,  by  how  much  violent 
 and  oppofition,is  more  fenfible  in  motion  than  in 
 reft. So  that  thefe  two  former  Injuries,  I  thinke  I 
 may  well  compare  to  a  Banke,  and  to  a  Bridge,  or 
 fbme  other  flops  to  a  River  in  his  courfe :  Where- 
 of the  former  doth  Confine  the  River,  and  not  op- 
 /w/rit,asnothindringitinitsdire&  and  natural! 
 motion  (which  it  rather  helpeth  by  more  uniting 
 the  parts)but  only  in  a  motion  Laterall  and  indi- 
 rect, which  nature  intended  not  •  and  therefore 
 herein  we  fee  not  any  manifeft  fretting  and  noife, 
 but  only  afecretfwellingand  rifingof  the  water, 
 which  breaks  not  into  outrage  and  violence  :  But 
 the  Latter  refifling  the  naturall  courfe  of  the 
 ftreame  in  its  owne  Chanel!,  and  ftanding dired- 
 !y  cro(Te,where  the  Nature  fhould  pafle,makes  it, 
 not  only  in  time  to  overfwcll  on  all  fides,  but  in 
 the  meane  time  works  in  it  great  tumult  &  noife. 
 
 S$umtnsjpftrvtiisi&  al>  ohice$&vior  ibit. 
 
and  Faculties  of  the  Souk. 
 
 It  foames  and  boy  les,and  with  a  raging  force, 
 Fights  with  all  Obftacles, that  flop  its  coutfe. 
 
 So  of  thefe  two  Degrees  of  Contempt  in  An: 
 ^r-the  former  as  being  onely  a  Cwjining  and  Li- 
 raiting  Contempt,  which  fluits  up  a  mans  worth 
 within  too  narrow  and  ftrait  a  judgement,  works 
 indeed  a  fecret  fwellingof  the  Heart  with  Indig- 
 nation at  the  concefpt  of  fuch  difefteem^but  this 
 breaks  not  out  into  that  clamour  (asS./Wcals 
 it)  thatnoifeof  Angelas  the  other  doth,  which 
 arifeth  out  of  a  direii  oppolition  againft  our 
 counfelsor  actions* 
 
 Vnto  which  oppofition  may  be  reduced  alj 
 manner  of  injurious  proceeding,  which  tends  to 
 the  prejudice  and  difappointing  of  any.  mans 
 ends-whether  it  be  by  clofenes  and  undermining, 
 as  cheats  and.  couzenages  in  the  preventing  of 
 lawfully  by  other  politickewifedome  in  hinde- 
 ring unlawfull  endsjor  whether  by  open  and  pro- 
 fefled  Oppofition,  as  In  matters  of  Emulation 
 Competition,Commodity,and  thelike-or  laftly, 
 whether  it  be  fuch  as  takes  notice,  and  difcovers 
 ends  which  defired  to  be  undifcerned.  And  there- 
 fore Tdcitm  reckoning  the  ambiguous  and  clofe 
 fpeechesof  theEmperour  Tiberius^  fayesthatit 
 was  Vnicm  Pttrnm  mttm  fi  imellirere  viderentar^ 
 the  Senate  feared  nothing  more  than  to  difcover 
 that  they  underftood  him;which  is  the  fame  with 
 his  judgement  after  \Eo  acri#s  tccepit  recludi  qtu 
 pr etnerct  fiothing  did  more  exafperate  him  than  to 
 
 Tt  ?  fee 
 
 ?li 
 
 ^emeg§  crc- 
 4q  mambuSy 
 
 nixe  omnia 
 fd&nYim  ma- 
 gis  iJ  adesnifi 
 ttt  incommodit 
 qttam,S<c* 
 
 AnnaUi, 
 
222    I         A  Treati/e  of  the  'Paftions 
 
 fee  thofe  things  taken  notice  ofyvhich  he  defired 
 to  fupprcfleand  differable.Both  which  were  true 
 in  ScturpHpnc  of  the  Senatours,  who  adventuring 
 tocolIeftT/^r/whiS  willingneffe  of  accepting 
 the  Empire,  in  that  he  did  not  forbid  by  his  Tri- 
 bunitiall  Authority  the  relation  thereof  by-the 
 Confuls,did  thereby  procure  his  utter  and  jmpla- 
 cable  hatred. 
 
 But  of  all  Contempts,  the  laft  of  the  three  is 
 greatett  .  that  Imeane,  which  immediately  vio- 
 lates our  Reputation  and  Good  name  ^  becaufe  it  is 
 a  derivative  and  fpreading  injury  ,not  only  difho- 
 nouring  a  man  in  private  and  referved  opi- 
 nion, but  in  the  eyes  and  Eares  of  the  World^nor 
 only  making  him  odious  in  his  life^but  in  his  me- 
 mory. As  there  is  in  a  man  a  double  Defire  $  the 
 one  of  Perfecting  •  the  other  of  Perpetuating  him- 
 felfe :  which  two  anfwer  to  that  double  honour  of 
 our  creation,  which  wc  loft  in  our  firft  Father^thc 
 honour  of  Integrity  in  GoodnefTe'5and  the  honour 
 of  Immunity  from  Corruption :  So  there  may  bee 
 from  the  violation  of  thefe  fundry  degrees  of  An- 
 ger>or  any  other  burthenforac  Paflion  wrought  in 
 us.  But  when  in  injury  we  find  them  both  affaul- 
 ted,and  not  only  our  parts  and  pcrfons  (which  be- 
 long  to  cur  perfe&ion)privily  undervalued  j  but 
 our  name  and  memory  (which  belong  to  our  pre- 
 prefervation)raintcd  likewife>we  cannot  but  be  fo 
 much  the  more  infenced,  by  how  much  perpetu- 
 ity accumelatesj either  to  weaknesor  perfe&ion  : 
 But  of  this  Fundamental!  caufe  of  anger  enough . 
 
 1 
 
 CHAP. 
 
and  Faculties  of  the  Soule. 
 
 CHAP.  XXXI. 
 
 Of  other  Caufes  of  Anger  :  fir ft  in  regard 
 of  him  that  fuffers  wrong  :  Excellency, 
 Weakneffe^ftrong  Vefres,  Sufpition.  Next 
 in  regard  of  him  who  doth  it .  ^Eafeneffe, 
 Impudence ,  Neerenefe ,  Freedome  of 
 Speech*  Contention*  Ability.  The  EffeSit  of 
 singer 3"  the  Immutation  of  the  Body  *  im» 
 pulfion  of  %eafon  y  Expedition y  Precipi. 
 tance.  Rules  for  the  moderating  of  this 
 Pafion. 
 
 IIZ 
 
 Hofe  which  follow,  are  more 
 Accidentall  :  whereof  feme 
 may  be  considered  ex  parte  Pa 
 tientls,  on  the  pare  of  him  that 
 fuffers  r  and  foaie  ex  parte  In* 
 ferentis  Injariam^  on  the  part 
 _  of  him  that  doth  the  Injury. 
 Touching  the  patient  or  Tub je <3  of  an  Injury, 
 there  are  three  Qualifications,  which  may  make 
 him  more  inclinable  to  Anger  ^  upon  fuppofition 
 of  the  Fundamental!  Cmte*  Contempt  :  and  the 
 firftof  thefeis  Excellency,  whether  Inward  from 
 Nature,  or  Accidental!  from  Fortune:  For  hereby 
 men  are  made  more  jealous  of  their  Credit,  and 
 impatient  of  Abufe,  as  well  perceiving  that  all  ^tL.i/ 
 Injury  implies  fome  degree  both  oilmpotency  in 
 
 the! 
 
 Arili. 
 
t»4-    /        ^  Treatife  of  the  QPafiwns 
 
 EhuM2iC.il 
 
 o£*ead  i. 
 
 LJtin.v*t.hifli 
 
 De  pave ft jft. 
 Tbcocr.ldyll.i 
 
 the  Patterned  of  Excellency  (at  lcaft  conceited)in 
 the  Agent.  As  Arift§tle{ peaks,  *7np<><>  fotfi  w;«7«, 
 chat  Injurious  men  are  commonly  highly  con- 
 ceited of  their  owne  £xr<?//^y, which  cannot  well 
 (tend  with  the  height  and  diftanceof  that  minde 
 which  is  poffefled  with  his  owne  good  opinion : 
 and  this  caufe  the  Poet  intimates  in  thofe  words ; 
 
 • -Manet  alt  a  mente  rtpoftum, 
 
 '   Indicium  Parid/s^Sfretaq^  injuria  firm*. 
 
 A  deep  and  lading  Difcontent  is  bred 
 To  fee  their  Beauties  undervalued 
 By  a  weake  wanton  Iudgemenc. 
 
 It  wrought  a  deep  Indignation  in  the  Minds  of 
 Power  and  Wtfedome  to  fee  a  weake  and  wanton 
 Iudgement  give  Beauty  the  precedence  in  their 
 Emulation.  Which  undervaluing  of  wortb,how 
 much  it  is  able  to  poflefTe  a  man  with  Griefe  and 
 Fury  :  the  one  example  of  Achttdfhel  alone  may 
 difccver,  who  upon  the  reje&ionof  hiscounfell, 
 when  he  was  too  low  to  revenge  himfelfe  on  Akfa- 
 /^executed  his  Anger  on  his  owne  necke. 
 
 The  fecond  Qualification  of  the  fubjc&  is 
 Weakneffeznd  Defe&,when  the  mind  finds  it  felfe 
 affaulted  in  thofe  thing^wherem  it  is  raoflt  of  all 
 Deficient.'which  ^r//?<tf/*bathobfcrved,  when  he 
 telsiu,  that  iSicke  men,  Poore  men  and  Lovers 
 are  commonly  mod  fubjed  to  this  Paffion  :  It 
 being  as  great  a  paine,  and  a  greater  contempt  to 
 rub  and  provoke  an  old  wound  >  than  to  make  a 
 
 new. 
 
and  Faculties  of  the  Soule. 
 
 new.  That  injury  which  proceeds  agsmft  men  of 
 high  and  eminent  quality,  cannot  poflibly  pierce 
 fo  deep  as  that  which  is  exercifed  upon  open  and 
 naked  weaknefle  :  becaufc  the  former  proceeds 
 only  from  ftrife  and  emulation  •  but  the  other 
 from  infultation  and  pride  s  the  one  is  only  a  dif- 
 efteemibutthe  other  a  contumely  andcxproba- 
 tion  :  the  one  is  a  conflict  of  judgements,but  the 
 other  a  conflitt  of  paffions  •  and  therefore  likely 
 to  be  the  greater.For  a  negleft  of  worth  and  good 
 parts  (unleflTe,  as  fometimes it  falleth our, it  pro- 
 ceeds from  Bafeneffe  and  Ignorance)  is  an  injury 
 from  Worth  alfo  :  but  a  Neglect,  anddefpifing 
 men  already  downe,  is  an  injury  from  ftoraacke 
 and  height  of  mind  j  wherein  the  party  offended 
 cannot  labour  fo  much  to  cleere  it  felfe  from  the 
 Imputations  to  revenge  it  felfe  for  it. 
 
 Another  reafon  why  Weakne(fe  the  better  d ifpo- 
 fethamanto  Anger,  may  be,  becaufe  fuch  men 
 are  mod  Tender  to  feele  an  injury,  moft  Suftitkus 
 to  feare  it,  and  moft  Interpreting  to  over- judge  it. 
 All  which  being  circumftances  of  aggravation 
 to  increafe  a  wrong,  arelikewife  good  means  to 
 adde  degrees  and  heat  unto  our  Paflion. 
 
 Laftly,  to  give  a  reafon  of  both  thefe  two  for- 
 me*  caufes  together,  it  may  be  a  Difappointment 
 and  Fruftrating  of  Expe&ation:For  men  of  emi- 
 nency  and  worth,  expe &  rather  Approbation  and 
 Imitation  than  Contempt.  And  menweakeand 
 defe&ive,  expeft  Companion  to  cover,  and  not 
 Pride  to  mocke  f  and  fo  double  their  wounds  : 
 and  both  thefe  are  in  fome  fort  debts  of  Nature, 
 
 Vu  it 
 
 W 
 
 Qmnt\  quibM 
 fenHnt^minm 
 \etund*%magti 
 (ut,nej  aequo 
 mdofu^iiiofi 
 attcontumila. 
 omnia  accipi- 
 %t  migis  prop- 
 ter f  nam  impo- 
 tent iam  fe  Jc- 
 per  credent 
 nrgligi. 
 Ter.Mtlpb. 
 
 Pueri  inter  fe 
 q nam  pro  levi- 
 bm  noxij\  it  a 
 gerunt  ?  qua 
 propter  ?  quia 
 enim  qui  cos 
 gubernat  anU 
 mm  infirmum 
 gemt.ldeMe- 
 cyr.A8.3j6j. 
 
 ■ 'Minttti 
 
 femper>&  in- 
 
 firmitftanimi 
 
 exiguiqi  vo-    j 
 
 luptas  ultip. 
 
 lMvtK.Sat.13A 
 
 Iracundiores 
 
 fHntirtcolumiA 
 
 bus  langkidi 
 
 {train*  mari- 
 
 but>&c, 
 
 AmmMar* 
 
 M.27. 
 
 VU.caufin.de 
 
 Eloquent. 
 
 l.S.c.19. 
 
 Pitttarcb. 
 
 cvpyot  it  ytipx 
 
 SopbscApx* 
 Sen  de  Ira, 
 
V 
 
 Anud^i 
 
 (^fTreatife  of  the  Tafsions 
 
 it  being  the  Law  of  Reafon  to  honour  Merit,as  it 
 is  the  Law  of  Mercy  to  cover  Nakcdnefle  :  and 
 for  both  I  am  fure  it  is  the  Law  of  Charity  s  as 
 not  to  vaunt  or  be  puffed  up  inour  felves  :  fonei- 
 ther  to  rejoyce  or  thinke  evill  of  another :  aad  we 
 may  well  conceive  Anger  will  be  ftrong,  when  it 
 thinks  it  felfelawfull. 
 
 Vnto  this  particular  of  Weaknejfe  wee  may  alfo 
 reduce  that  which  the  Grammarian  hath  obfer- 
 ved  on  Virgil^lus  Irarum  advenltjttm  in  manm  non 
 poteft venire  jut  irafamur.  Anger  is  incrcafed  when 
 it  cannot  reach  the  thing  with  which  it  is  angry 
 And  therefore  the  chaining  up  of  Woolves  and 
 Maftives  enrageth  them,  becaufe  it  reftraineth 
 them  jwhich  the  Poet  hath  excellently  defcribed. 
 
 Ac  velutipleno  Lupus  infydiatu  evili, 
 Cum  fremit  adcaulos%ventes  perpefm  &  imbret 
 Nottefttper  media :  tuti  fub  matribws  agni 
 Balatum  exercent.Ilte  afper  fr  tmprobtu  iri 
 Savit  in  abfentes^colle^a  fatig  at  edendi 
 Ex  Ungo  rabies  $  ficc&  f anguine  fauces. 
 Haudaliter  Kmilo  muros&  caflra  tuenti 
 Ignefcuntlr&fi  durmdohropbtu  ardet, 
 
 (whet 
 Asa  fierce  woolfc  with  winds,  ftorms,midnight, 
 When  inclofe  folds  the  fecure  lambs  do  bleat. 
 Barks  at  his  abfent  prey  with  the  more  Ire : 
 When  rag'd  and  deceived  Hunger  doth  him  tyre. 
 So  Rutilm  feeing  his  foes  all  fafe, 
 Doth  vex  and  boy  le  with  the  more  burning  chafe. 
 
 For 
 
and  Faculties  of  the  Settle . 
 
 For  it  is  a  great  torment  to  an  Enemy,  when  he 
 can  finde  no  in-let  nor  advantage  againft  him, 
 whom  he  hates. 
 
 Another  caufe  of  Anger  may  be  firong  Defires: 
 For  alwaiesvafterand  more  exa&  our defires  are, 
 it  is  fo  much  the  harder  for  them  to  be  pleafed  or 
 fatisficd.  And  therefore  as  the  Philofopher  notes. 
 Luxurious  men  are ufually  tranfported  with  An- 
 ger, becaufe  men  love  not  to  be  flopped  in  their 
 pleafures ;  and  hence  as  Tint  arch  obferves,menarc 
 ufually  moft  angry  there,where  their  defires  are 
 raoft  converfant:as  a  Country-man  with  his  Bay- 
 liffe  ;  or  an  Epicure  with  his  Cooke  $  or  a  Lover 
 with  his  Corrivalf,  becaufe  all  thefe  croffe  men  in 
 that  which  they  moft  love.  Now  ftrength  when  it 
 is  oppofed ,  is  colle&ed  and  gathered  into  the 
 more  excefle  •  as  we  fee  in  Winds  or  Rivers,when 
 they  meet  with  any  thing  which  croffeth  their 
 full  paflage. 
 
 The  laft  Qualification  of  the  Subjefl,whereby 
 he  is  made  more  Inclinable  to  this  Paflion3  is  a 
 fufpitious,apprebenfive,  and  interpreting  fancy, 
 ready  to  pick  out  injury  where  it  cannot  be  juftly 
 found ;  and  (that  its  Anger  may  be  imployed)  to 
 frame  occafions  unto  it  felfe.  And  therefore  tis 
 wifcadvifeof  Seneca^  ^onvutfftlYAcundui?  nefis 
 Curitfus.  He  which  is  too  wife  in  his  judgement 
 on  other  mens  Errours,  will  be  eafily  too  foolifh 
 in  the  nourishing  of  his  owne  Paffion  :  and  its 
 commonly  feen  in  matters  of  cenfure  and  fufpici- 
 ODj  the  tpore  fight  and  reafon  goes  out,  the  IeflTc 
 ufeth  to  abide  within.  Now  is  it  hard  for  a  man, 
 
 Vu  2  if 
 
 P7 
 
 capiendo* 
 hc}l.  Ht  Hit  at. 
 
 Kbet.Lio. 
 
 Dtlrg.lib. 
 
 Stn.dt  Ira. 
 
A  7  reatife  of  the  {PaJHons 
 
 :  if  he  be  peremptorily  poflcfled  with  this  opinion- 
 1  yet  he  is  a  com  uon  fubjed  of  others  contempt, 
 I  tofindou^eithcrindefedsof  NatRre,orrudeijLS 
 !  of  cuftome,  habit,  education,  temper,  humour  or 
 !  the  like/ome  probable  ground  or  other  for  txeep 
 tion«  which  yet  when  it  is  further  inquired  into, 
 will  prove  rather  ftrangeneffc  than  injury. 
 
 And  this  is  generally  a  Corruption  of  Anger  j 
 Firft,  becaufe  it  is  hereby  oftentimes  unjuft,  ei- 
 ther in  fa  fining  it  felfe  there  where  it  was  juftly 
 negle&ed  :  for  we  may  ever  obferve  that  Sufpiti- 
 on  proceeds  from  Guilt,  and  none  are  more  jea. 
 lous  of  being  negle&ed  than  thofethatdeferve 
 it:as  it  is  obfervedof  fome  reproachfull  fpeeches5 
 which  a  Senatour  was  accufed  to  have  uttered  a. 
 gain  ft  the  honour  of  TibcriwigutA  vera  erant  ditto, 
 credtbmur.  His  fufpitious  mind  was  perfuaded 
 that  they  bad  been  fpoken,  becaufe  hee  was  con- 
 fcious  that  they  had  been  a&ed  •  and  therefore 
 (as  was  before  noted)  it  was  the  cuftome  under 
 fucfa  men  to  avoid  all  manner  of  Curiofities,  and 
 feaich  into  things  done  by  them,  which  might 
 eafily  be  fubje&untofinifter  judgement  5  and  ra- 
 ther to  a i&&  Ignorance  with  Security,  than  to 
 be  ruined  with  wifedome.  And  next  it  is  corrupt, 
 becaufe  it  is  raft  and  hafty,  being  led  byahalfe 
 judgement,  the  woift  guide  to  a  headlong  and 
 blind  Pa  (Son. 
 
 The  next  degree  of  caufes  is  of  thofe  which 
 qualifie  the  A  gent  *  or  him  that  worketh  the  inju- 
 ry,and  there  may  beamon^ftmany  other,  which 
 ,  cannot  be  reckoned,thefe  generall  ones,  * 
 I Firft 
 
and  Faculties  of  the  Soule. 
 
 FiiftBjfefteJfc,  which  works  a  double caufe  of 
 Anger:  One  for  an  injury  of  Omiffion,  in  negle- 
 ding  chofe  refpeds  which  are  required  in  men  of 
 meane^nd  inferiour  ranke  towards  their  fuperi- 
 ours  :  Another  for  apofitive  enquiry  in  the  ev  ill 
 exercifed  againftthem.  And  many  times  the  for- 
 mer alone  isacaufeof  Anger,  without  the  later: 
 For  this  diftance  of  perfons  doth  quite  alter  the 
 nature  of  our  Adions,  infomuch  that  thofe  de- 
 meanors, which  are  commendable  and  plaufible 
 toward  our  equals,  are  rude  and  irrevcrend  toward 
 thofis  that  are  above  us :  and  this  is  that  whifch 
 makes  the  wrath  of  God  in  the  Scripture  to  bee 
 fet  out  fo  terrible  unto  us :  becaufe  of  the  infinite 
 diftance  between  the  Vnmeafurable  Glory  of  the 
 Maker  of  the  World,and  thebafenefle  of  finners; 
 and  therefore  the  comparison  which  ufeth  to  bee 
 made  for  the  defence  of  Veniall  finnes,  that  it  is 
 altogether  unlikely  that  God3  infinitely  more 
 merciful  than  men5fhould  yet  be  offended  at  that 
 which  a  mans  neighbour  would  pardon  him  for, 
 asafoolifti  angry  word3  or  the  dealing  of  a  Far- 
 thing,or  the  like,  is  without  reafon  ;  becaufe  be- 
 tweenmanand  man  there  is  a  Community  both 
 in  nature  and  weaknefle  5  and  therefore, 
 
 Banc  vtniAmjttimwfadmwfc  vicipm. 
 
 Becaufe  we  both  our  Errours  have, 
 We  pardon  give3and  pardon  crave. 
 
 But  it  is  an  Argument  of  infinite  Infolence 
 V  u  3  i* 
 
 $i9 
 
3" 
 
 RbtlA.i.i.3, 
 
 nanim  fat  it 
 efiproftrarc 
 Uoni. 
 
 Pugnaf  Hum 
 finu*,  cum  ji- 
 c^t  boftii  btbit 
 Ovid.Trifl* 
 
 A  Treatife  of  the  ^Pajfions 
 
 in  a  vile  Creature  for  feeding  it  own  v^onuption 
 and  felfc-Ieve  in  a  matter  of  no  value  to  neglcd): 
 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 
 raife  this  Paflion  is  Impudence,either  in  words  or 
 carriage.  And  thereafons  hereof  may  be : 
 
 Firit,  becaufe  as  Anftotle  obferves,  all  Impu- 
 dence is  joyned  with  fome  Contempt,  which  is 
 the  Fundamental!  and  Effcntiall  Caufeof  An- 
 
 ger 
 
 Secondly,becaufe  all  Impudence  is  bold,ftiffe 
 and  contentious ,  which  are  all  incitements  to 
 this  Paflion,  For  as  Shame  being  2  Degree  of 
 Feare  works  an  acknowledgement  of  our  owne 
 weaknefle  5  and  therefore  a  fubmiflion  to  the  po. 
 wer  wee  have  provoked,  which  as  Arijiotle  ob 
 ferves)  procureth  from  beads  themfelves  lenity 
 and  mercy  :  So  Impudence  in  all  other  things 
 being  contrary  to  it,rauft  likewife  produce  a  con- 
 trary  Effeft. 
 
 Thirdly,  thofe  things  which  we  Impudently 
 do3wedo  willingly  likewife.  And  therefore  wee 
 (ballobfcrveinthc  Scripture  how  reigning  fins, 
 that  is,  thofe  which  are  done  with  greedinefleof 
 the  appetite,and  full  confent  of  the  will,  are  fet 
 forth  by  the  names  of  Stubbornnefle,  Rebellion, 
 whorifh  Foie-head,  Brafle,  and  Yron.  Now  no. 
 thing  doth  more  aggravate  a  wrong  then  this5that 
 it  proceeded  from  die  will  of  man.  And  therea- 
 fons are, 
 
 Firftj  becaufe  a  mans  Pcwcr  is  in  his  Willi  but 
 
 Paflions 
 
and  Faculties  of  the  Soule. 
 
 Paffions  and  other  blind  Agents,  when  chey  work 
 ungoverned,  are  our  Imperfe&ions,  and  notour 
 Power ;  and  therefore  the  eafier  borne  withal! . 
 
 Secondly,  toa  Plenary,  Spontaneous  A&ion, 
 (fuchas  1  take  mod  of  Impudence  to  be)  there 
 are  required  yf^/^^^^,Delibcration,Approba- 
 tion,and  Aflent.and  C^/^^^/^.RefolutionjPer- 
 feverance,and  Conftancy.  Allwhich.as  they  take 
 away  the  two  principal!  conditions  required  unto 
 LenityjConfeffcon  and  Repentance  :  folikewife 
 doe  they  addemuch  to  the  weight  of  an  injury, 
 becaufe  an  a&ition  which  is  thus  exercifed,  is  a 
 work  of  the  whole  Man>and  imployes  as  a  perfe& 
 confent  thereunto  :  foaperfedandcoropleaten 
 mity  toward  the perfonoffendeth  thereby.  Wher* 
 as  others  are  but  the  wrongs  of  fome  part,  fuch  as 
 arc  of  thofe  of  the  willed  by  an  ignorantjor  thofe 
 of  Paflion,led  by  a  traduced  Vnderftanding ;  and 
 they  too  not  of  a  part  regular ,  but  of  an  Vn  join 
 ted  and  Paraly  ticke  part,  which  followes  not  the 
 motion  of  a  flayed  reafon ;  and  therefore  as  they 
 proceed  from  raorediforder  in  our  felves,  fodoe 
 they  worke  lefie  in  the  party  offended. 
 
 Another  thing  which  may  raifeand  Rouriih 
 this  Paflion,is  any  degree  of  veer  Relation  between 
 the  parties  •  whether  itbeNaturallby  Confan- 
 guinity  ;or  Morall,by  Society^Liberalicy^rany 
 *  other  friendflup.  For  as  it  is  prodigious  in  the 
 Body  Naturall  to  fee  one  member  wrong  and  pro- 
 voke another :  fo  in  Vnions  Civill  or  Morall,  it  i* 
 ftrangely  offenfive  to  make  a  divulfion.  There- 
 fore we  are  more  angry  for  the  neg!e&  offered  m 
 
 bv 
 
 ;io 
 
 StnM  Ira, 
 
1  %* 
 
 1  l$b.i<)  I9» 
 
 2  ib.iy*. 
 
 Plaint  »9* 
 55«n* 
 
 A  "Treatije  of  the  Papons 
 
 by  friends,  or  thofe  of  whom  we  have  well  defer- 
 ved,  than  by  enemies  or  t  Grangers.  No  wounds 
 go  fo  deep  as  thofe  foe  receive  in  the  hotife  of  our 
 friend. 
 
 And  the  reafon  why  this  difference  between 
 men  neerly  referring  each  other  fhould  workea 
 greater  Anger  between  them,  is  :  Firft,  becaufe 
 herein  we  may  finde  that  which  before  I  obferved 
 as  a  furtherance  to  this  Paflion,  Difappointment, 
 and  fruftratingof  Expectation  \  For  in  this  cafe, 
 we  expeft  Sympathy  &  not  Divifion.  Secondly, 
 becaufe  all  Anger  is  a  kind  of  dis-joyning  or  Di- 
 vulfion  of  things  before  joyned  :  there  therefore, 
 whereisthegreateft  Vnion,  muft  needs  beethe 
 (Irongeft  and  moft  violent  feparation  •  as  in  the 
 Body,  the  Divulfion  of  Soule  is  more  horrible 
 than  of  an  Arme,or  forae  other  member  •  becaufe 
 theone  is  an  Eflentiall,  the  other  onely  an  Inte- 
 gral! Vnion  :  and  fo  it  is  with  thofe  who  are  by 
 bloud  or  friend  (hip  made  one ;  as  the  dividing  of 
 them  is  more  ftrange  and  violent,  fo  doth  it  pro- 
 duce aftrongerPafllon. 
 
 Another  caufe  of  this  Pafllon  in  refpeft  of  the 
 Injurer,  maybe  a  too  great  Freedome  and  indif- 
 creetufeof  fpeech  ;  efpecially  if  it  be  in  way  of 
 correftion  and  rebuke  :  For  as  sdomons  fpeech  is 
 true,  Mollis  rcfyonfio  frangit  Iram,  a  foft  anfwer  pa- 
 cifies  wrathtfoon  the  contrary  it  is  true  likewife. 
 Dura  Cerreptio  nnit  Iram  ;  that  an  harfh  rebuke 
 knits  it.  Anger  is  by  nothing  more  nourifhed  than 
 by  much  fpeaking,  though  not  in  the  parry  that 
 fpeaketbjbecaufe  Speech  is  to  Anger,! ike  Teare* 
 
 ro 
 
II  I    I  I  -  -  I 
 
 j        and  Faculties  of  the  Soule. 
 
 toGriefe,  afpending  and  venting  of  it,  yetal- 
 wayes  in  another>unto  whom  we  minifter  farther 
 matter  of  offence.  To  which  gutpofe,  is  that 
 fpeech  of  Syraades.  Strive  not  with  4  man  tbdt  i* 
 full  of  tongue  >And  beApe  not  wood  upon  bis  fire. 
 
 Another  Caufe,  which  I  (hall  obferve  is  con- 
 tendon  and  Difference,  whether  it  be  in  Opini- 
 ons or  in  Inclinations:  becaufe  this  nauft  needs 
 be  ever  joyned  with  fome  undervaluing  of  ano- 
 ther mans  choice  and  judgement  •  which  if  it 
 be  not  feafoned  with  much  fobriety,  willeafily 
 induce  a  man  to  belccve,  that  it  proceeds  not 
 from  Zcale  to  Truth,  but  from  a  humour  of  Op- 
 pofition.  Wherewith  many  men  are  fo  farre  pof- 
 fefled,  that  one  muft  hardly  dare  to  fpeake  the 
 truth  in  their  company  for  feare.of  endangering 
 it  and  them. Like  Cbrjfippns  in  Laertiuf3vrho  ufed 
 toboaft  that  hce  often  wanted  Opinions,  but 
 tbofe  once  gotten,  he  never  wanted  Arguments 
 and  Sophifmestodefendthem. 
 
 The  laft  caufe  which  Khali  note  of  this  Paf- 
 fion  is  in  him,who  offends  us,  his  very  Abilities, 
 when  we  fee  them  neglected  :  for  this  provokes 
 to  more  difpleafure,  then  naked  impotency. 
 Weaknefle,  when  itmifcarries,istheobje<9:of 
 Piety :  but  ftrength,  when  it  mifcarries,  is  the 
 objed  of  Anger. 
 
 •i«T  ttiiycfji 
 
 Xx 
 
 ijbudd 
 
 5'3 
 
 lUUitW. 
 
3M- 
 
 Vid.qu*  dt 
 bat  rt  hfibct 
 T^uncim  a  pud 
 Sdpboc.Antig* 
 
 D'mMbM* 
 
 A  Treatife  ofthe'Paflions 
 
 ifhouldnot  blame  unworthy  and  bafc /pints 
 To  flag  and jhrinke  from  Battle  i  but  for  merits 
 Soto  forget  them f elves,  for  you  to  be 
 Vnlike  the  men  you  areyvhat  man  can  fee 
 Such  weakneffe^andnot  wonder  xhide^lebate  • 
 TtUyou  yourfelves  doe  your  owne  Err  ours  hate. 
 
 Vnto  all  thefe  we  might  adde  fome  others 
 which  thePhilofopher  toucheth,as  negled  ofour 
 Calamities,  orrejoyeingatthem,  or  divulging 
 them,or  bringing  readily  the  report  of  them  un- 
 to us,  receiving  the  report  of  them  with  pleafure. 
 Orlaftly ,  reprefenting  the  Signes  which  may 
 bring  into  minde  the  memory  of  any  injuries 
 done  us.  AstheLevitefentthe  parts  of  his  A- 
 bufed  Concubine  up  and  downe  unto  the  Tribes 
 of  Ifrael  to  move  them  unto  Indignation.  So 
 ^Antony  in  the  funerall  Oration  upon  Julius  C&- 
 far  produced  his  robe  ftained  with  the  blood 
 which  Brutus  and  Caput  had  fhed,  to  worke  ade- 
 teftation  of  that  fault  in  the  people. 
 
 Now  concerning  all  thefe  caufes  together  (be- 
 caufe  it  would  be  two  tedious  to  gather  particu- 
 lar circumftances  of  dignity  and  corruption 
 from  all  of  them)  we  are  to  conclude  that  Anger, 
 asitarifethfromanyofthem,isthen  onely  Re- 
 gular and  Iuft>  when  it  kcepes  thefe  conditions. 
 
 I  Firft,thatit  ftill  obferve  proportion  and 
 conformity  to  the  rules  of  Love:  otherwife  it  is 
 not  Ira  in  Deliflum,  but  Ira  in  fiat  rem  not  a  gain  ft 
 the  Crime  but  the  perfon  of  my  brother :  for  we 
 
 know 
 
and  Faculties  of  the  Souk. 
 
 know  the  nature  of  this  paflion  is  to  be  Tranfien  t 
 to  goe  out  from  us  on  our  brother  and  reforme 
 him :  not  Immanent  to  worke  upon  our  felves 
 and  deforme  us  :  I  meaneby  foyling  the  habite 
 of  Charity,  which  ought  alwayes to  remaine  in- 
 yiolate. 
 
 2  Secondly,that  it  keepe  likewife  due  pro- 
 portion unto  judgement,  and  that  unto  a  true 
 judgement, and  a  whole  judgement  5  otherwife  it 
 is  not  onely  to  be  Angry  with  our  brother,  but, 
 which  is  farthe^to  be  angry  with  him  unadvifed- 
 ly.  Iudgement  then  muft  be  true  firft,  that  is, 
 cleare,  fetfed,  and  untranfported ;  and  that  like- 
 wife  in  two  anions*  in  the  Ad  of  Interpreta- 
 rion,which  reacheth  unto  the  Injurie;and  in  the 
 A&  of  Dirc&ion  or  Government,  which  reach- 
 eth unto  the  Paffion. 
 
 3  And  next  it  muft  be  a  whole  judgement : 
 and  that  in  both  the  former.  It  muft  judge  fully 
 of  the  nature  and  circumftances  of  rhe  injury, 
 which  ever  receives  it  degrees  of  Intention  or  re- 
 miflion5not  from  the  matter  of  the  A  &,but  from 
 fome  particular  Qualifications  and  Circumftan- 
 ces joyned  thereunto. 
 
 Secondly,  it  muft  judge  fultyof  the  A<ftof 
 Paflion,not  onely  in  Informing,  quod 'fit \  that  Re- 
 paration of  our  felves  is  lawfull;  but  quomodo 
 too,  in  the  manner  and  forme  how  to  undertake 
 it.  Becaufc  as  Paflion,  being  without  Reafon  in 
 it  felfejwants  the  tongue  of  judgement  to  inform 
 it  what  to  do-  So, being  blinde,it  wants  the  hand  j 
 of  judgement  to  leade  it  in  the  doing  of  it :  and 
 
 Xx  2  this' 
 
 w 
 
 Ira  de  Catifa. 
 t(t  Ira,  cundit 
 de  vilip* 
 
1(6  A  Treatife  of  the  ^Pafiions 
 
 ;     i-  i 
 
 c  •■  &  h 
 
 te  cob  biases 
 p  tu&  dsmt 
 extre.luM- 
 btn^ui  etfit 
 
 Vie,  i.-  larch. 
 
 tbi*  I  take  to  be  the  prope*  vray  of  governing  rbis 
 P«/ifi;n.   But  rh'arwh-chwa<>  once  prefcribedby 
 Athenpiprusxhi  Phi!'»foi  b-  r  unto  Auguftunoxe- 
 \  A  rfvveen  the  Paffionand 
 
 the  Revengers  coo  boy  .(hand  fiight,a$  diverting! 
 rhc  minde  from  the  occafion  to  lome  other  trifle3  \ 
 which  is  on  ]y  to  cozen  and  nottoconquereur .; 
 difttmper:  and  therefore -though  it  may  for  a 
 time  allay  it,yet  this  is  bur  as  the  cures  of  Empe- 
 rick$5  which  giveprefent  eafe,but  fearchnot  into 
 the  roote,nor  leave  fuch  an  habit  within,  as  fhall 
 in  after  occafions  lira  It  the  unrulineffe  of  fuch 
 d  iftempers ,  like  thofe  odours  which  ufe  to  raife 
 men  out  of  a  fit  of  the  falling  ficknefle,  but  doc 
 not  all  cure  them  of  the  difeafe. 
 
 Now  to  fpeake  a  word  or  two  of  the  Effc3s of 
 thisPaffion :  they  are  fuch  as  are  wrought,  ei. 
 ther  in  our  felves  or  others.  Concerning  the  ibr- 
 mer3  they  are  either  outward  effefts,  which  reach 
 to  our  bodieSjOr  inward,  which  refleft  upon  Rea- 
 fon. 
 
 Thofe  on  the  body  are  clamour  ( as  Saint  Paul 
 cals  it )  in  the  Tongue ,  Tumour  and  Inflamma- 
 tion in  the  Heart,  Fire ia  the Eyes>and  Fierce- 
 nefle  and  PalenefTe  in  the  Countenance,  and  a 
 fenfible  alteration  in  the  whole  man.  The  ufe  or 
 deformity  of  all  which  depend  upon  the  fubor- 
 dinationof  Paffionlinto  Rcafon,  or  Dominion 
 over  it.  For  if  it  be  Governed  and  obedient, 
 there  is  an  excellent  ufe  of  thefe  alterations  in 
 the  body  (which  will  not  then  be  permitted  to 
 be  excefiive  )  namely  the  teftification  of  our  juft 
 
 difplcafure 
 
and  Facukies  oftfte  Sottle. 
 
 3r7 
 
 difpIearuTes  at  an  offence  received,  and  tfaeinli- 
 vening  or  Charpning  of  us  ( ifoccafton  require  to 
 the  profecurion  ot  further  lawful!  redrefic;  for 
 though  I  would  not  have  a  man  in  his  paffioa 
 fuffera  Metamorphofis,  and  turnehis  face  into 
 a  torment  puniflving  himfelfeas  much  with  De- 
 formity,ashisadverfary  withfeare,  yet  neither 
 can  I  like  that  clofe  and  diffemblcd  *  that  poll 
 tique  and  ftomacke  Anger ,  which  cunningly 
 dirowds  it  felfe  under  a  calm  and  fereae  counte- 
 nance ;  which  being  unnaturall  to  this  paffion 
 (  whofe  property  it  is  5  T^on  infidiari  fed  falam 
 agereyviOt  to  worke  by  way  of  Ambufn  and  Stra- 
 tagem, but  vifibly  )  will  quickly  degenerate  into 
 Malice  and  Rancour. 
 
 The  Inward  Effe&ofthis  Paffion,  is  an  Exci^ 
 tation  of  Reafon ,  to  judge  of  the  wrong  and 
 meanes  of  Redrefle, which  is  then  Regular,  when 
 it  is  done  Miniftereally  and  by  way  of  fervice  to 
 the  whole  •  but  moft  corrupt  and  dangerouSj 
 when  it  is  done  by  prepofleffian,  tranfporting, 
 confounding,  or  any  other  way  tainting  of  Rea- 
 fon; which  is  to  make  it  a  party  rather  then  a 
 Iudge. 
 
 Which  makes  fometimes  a  Wife  man  hreake 
 Into  Diftemfersmlde  andm&ke. 
 
 Id  which  ill  office  there  is  not  any  Paffion 
 more  bufie  and  frititfull  then  thisof  Anger  by 
 reafon  of  it's  fuddennefle,  and  of  it's  violence: 
 both  which  are  ftrong  meanes  to  Another  or 
 
 Xx   3  divert 
 
 Vl&StnicM 
 
 medtafpeeu- 
 
 ]inJrL 
 Co£*ofcat  fd- 
 ctemvi.x  fstis 
 nftefuem  0- 
 vid.dtArte 
 Am&ndi.lib.%. 
 Vid.?luurcb. 
 VHimbtiu  Was 
 gerunt  rPlaM. 
 EtblColib,7* 
 
3iS 
 
 A  TreatifcoftbeTafiions 
 
 Vim  in'ycit  ad 
 pericu'a  fubc- 
 unda&tkic* 
 lib,ljs  1 1. 
 
 divert  Reafon,as  we  fee  in  Tiieriu*  himfelfe,  who 
 though  a  man  of  aclofcand  fad  judgement,  and 
 of moft  referved  Paflions  (infomuch  as  he  lived 
 in  them  and  nourifhed  them  a  long  time  before 
 either  their  workingor  difcovery)  yet  when  he 
 was  provoked  by  AgrifpnA^  to  a  more  violent 
 Anger  then  ufuall ,  his  Paflion  we  fee  for  the 
 time  altered  his  nature.  Et  veram  occulti  felloris 
 vocem  clicuit^Num  tdto  Udtrttur^  quia  ton  regnaret. 
 Hebrakeforth  into  words,  ftrange  and  unufuall 
 from  foclofe  a  difpofition •  to  wit,  Whether 
 flic  were  wronged  becaufe  (he  did  not  reigne  ? 
 which  is  Tdcitm  his  obfervation  upon  the  Anger 
 of  that  man. 
 
 ThelaftEffe&  is  expedition  and  Dexterity 
 j  in  executing  thofe  means  which  Reafon  judgeth 
 need  full  for  fatisfyingour  felves  againft  the  per 
 fon  that  hath  offended  us,  wherein  it's  afliftance, 
 while  it  is  Regular,  is  of  excellent  ufe  jn  mans 
 a£Hons,becaufe  it  makes  bold  and  refolute.  But 
 here  one  maine  corruption  is  to  be  avoided, Pre- 
 cipitancy and  impatience  of  Delay  or  Atten. 
 dance  on  the  determination  of  right  reafon  : 
 |  which  makes  it  commonly  rtinne  away  with  an 
 halfeorabroken  judgement.  In  which  refpeft 
 ji^r/yf/^inbisEthicksvery  elegantly  compares 
 !  ittoahafty  fcrvant.that  goes  away  porting  with 
 I  halfe  his  errandiand  to  Dogs,wch,  as  foon  as  ever 
 they  hearca  noife,  barke  prefently  before  they 
 know  whether  it  be  a  ftranger  at  the  doore,  or  no: 
 fo  Anger  attends  Reafon  thus  long,till  it  receive 
 warrant  for  the  juftnes  of  fecking  redrctfe,&  then 
 
 *    fuddenly 
 
■;■  -     ■  ■      i    i  ■  ,      ■ 
 
 and  Faculties  of  the  Soule, 
 
 1*9 
 
 fuddenly  haftens  away  without  any  further  lifte- 
 ning  to  the  rules  of  Decorum  and  lujlice,  which  it 
 fhould  alwayesobferve  in  the  profecution  there- 
 of: Left  while  it  is  too  intent  on  his  owne 
 rightjit  fall  in  that  extreame  which  it  pretendeth 
 to  revcnge,th'e  wronging  of  another. 
 
 There  is  not  any  Paffion  which  ftanderh  more 
 in  need  of  Moderation  then  this  doth,  both  be. 
 caufe  it  is  one  of  the  frequented:  which  we  are 
 troubled  with^and  the  mod  unruly,as  that  which 
 can  over-beare  the  reft,  and,  of  all  other,  hath  the 
 leaftrecourfe  tba  Reafon^beinghafty,  Impetu- 
 ous,fu!lof  Defircs,  Griefc,  Selfe-Iove,  Impati- 
 encejwhich  fpareth  nob  perfons,  friends  or  foes, 
 no  things,  animate  or  c  in  animate,  when  they  fit. 
 notour  fancy.  And  therefore  «i  Grammarians 
 tell  us  that  it  hath  its  name  Ira  from  Ire ,  becaufe 
 amaninhis^^rufually  goeth  away  from  his 
 Reafofit&nd  as  his  Anger  (lackens,  he  is  faid,  'adfe 
 red&e.toxttuvne  again  unto  himfelfe.  And  there- 
 fore thofe  men  in  whomReafon  is  raoft  predo- 
 minant, are  lead  tranfported  by  this  Affe&ion, 
 aridmoft  often  difpleafed  with  themfelves  for 
 it.  It  was  a  ftrangc  commendation  given  to 
 a  Theodofim  lunior,  that  never  any  man  fawhim 
 Angry  •  And  fuch  a  power  had  t>  Lfcurgm  over 
 bimfelfe,that  when  an  infolent  young  roan  had 
 done  him  no  lefTe  injury  then  the  (hiking  out  of 
 one  of  his  Eyes,  by  lenity  and  manfuetudchec 
 convinced  and  gained  him.  c  &nd  Pericles  that 
 great  Statefman  and  Oratonr  of  Greece ,  bek-g 
 all  the  day  reviled  by  au  Impure  companion, 
 
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 itlt.2.cap.i$> 
 
 Indignatioa 
 
 nlmwf»ifkf» 
 
 pefiv.ende 
 
 IraW* 
 SinteJU*  !*• 
 
 VI tit  it  eh  it 
 A*A.$eetitt 
 
 A  Treatije  of  the  Tafiions 
 
 commanded  bis  fervant  at  night  to  light  him 
 home  unto  his  boufc  *  nothing  more  obviou* 
 then  Examples  of  this  kinde. 
 
 That  we  may  therefore  fo  mannage  this  Paffi- 
 oa  as  to  be  Angry  but  n*t  fwnc^t  will  be  requitite, 
 
 1  To  let  it  have  an  Ey  e upward^  toMofes  did, 
 whonever  expreffed  any  other  Anger  that  wee 
 readofbutzealous^and  Religious,  when  the  in. 
 jury  dirc&Iy  aimed  at  God  and  his  honour.  It 
 is  very  improbable  that  any  thing  will  move  too 
 faft  upward. 
 
 2  To  convert  it  I*w*rd  into  a  felfe-difpli. 
 cency  and  fi  verity  towards  our  owne  Errours, 
 for  the  more  acquainted  an  y  man  is  with  him- 
 felfe,  the  lefle  matter  he  will  finde  of  Anger 
 with  other  men,  as  having  fo  much  both  to  d*c, 
 and  tobUmtzt  home.  Anger  ever  arifeth  from 
 the  Value  which  wee  fet  upon  our  fclves,  which 
 will  ever  then  be  moft  modeft ,  when  we  t.akeof 
 it  the  fulleft  view. 
 
 3  Follow  it  not  tooClofe,  joyn  not  too  foon, 
 nor  too  haftily  with  it ,  though  it  may  be  nfed 
 foraetiraes,it  muft  never  be  incouraged,  beingo- 
 ver-bold  and  forward  of  it  felfe.  And  therefore 
 as  many  drugges  muft  be  prepared  before  wee 
 may  dare  to  ufe  them  •  fo  we  muft  take  heed  of 
 difpatchingtbisafFe&ioB  without  its  due  cor- 
 rective.It  muft firft be fchooled before  itbe  m- 
 ployedj  as  men  bridle  their  horfes  before  they , 
 ride  them.  It  is  not  good  drinking  in  muddy 
 water  fo  foone  as  it  is  ftirred,  give  it  time  to  fub- 
 fide  and  fettle. 
 
 4    Keepe 
 
and  Faculties  of  the  Soule. 
 
 4  Keepe  it  not  long  ,  it  is  the  Spawne  of 
 Malice  and  Contention,  and  time  will  batch 
 it,  it  is  a  Corroding  thing  which  will  fret 
 and  ftaine  the  Veflell  in  which  it  is  kept. 
 Let  dot  the  Sunne  goe  downe  upon  it,  'cis 
 ill  being  in  the  darke  with  fo  bad  a  Leader. 
 It  may  pafle  through  the  heart  of  a  wife  man, 
 but  it  Rcfteth  onelj  in  the  bofome  ojFooles. 
 
 5  Remove  the  Occaftons  of  it,  withdraw 
 Fuell  from  fo  catching, a  Flame.  They  fay 
 of  Turpentine ,  and  fome  other  like  things. 
 That  they  will  draw  and  fucke  Fire  unto 
 them.  Certainely  of  all  Fire  there  is  none  fo 
 du&ile,  fb  fequaciousand  obfequious,  as  this 
 of  Wrath.  It  was  not  ill  done,  therefore  of 
 Cotys  and  uiugHftu* ,  To  caufe  thofe  curious 
 Veflels  to  be  broken  of  purpofe,  which  ha- 
 ving beenc  accidentally  broken  might  have 
 made  a  breach  likewifc  upon  the  difcretion  of 
 their  owners. 
 
 6  Give  not  an  eafie  Eare  to  Reports ,  nor 
 an  Eafie  entertaincment  to  fufticions^  bee  not 
 greedy  to  know  who  or  wherein  another  hath 
 wrong'd  thee.     That  which  wee  are  defirous 
 to  know,  or  apt  to  bcleeve,  wee  fhall  be  the 
 more  ready  to  revenge.  Curio foy  and  Credulity  y 
 are  the  Haddmaides  unto  Paffion.     Altxtn- 
 der  would  not  fee  the  woman  after  whom  he 
 might  have  Lufted:  Nor  Cdfar  fearch  Pom- 
 peyes  Cabinet,  left  he  fhould  fidd  new  matters  of 
 Revenger  He  chofe  rather  to  make  a  Fire  of 
 them  on  his  Hearth,   then  in  his  Heart.  In- 
 
 Yy  juries 
 
 $21 
 
 Plttt.Apopb. 
 Stn.de  Ira  lib. 
 
 Sen.deir*li. 
 ^2,23,24. 
 
 Tluuln  Alex. 
 &  Lckriojit. 
 Dhn.CtfJ.4u 
 
$n  A  Treatife  of  the  ^Pafiions 
 
 juries  unknowne  doe  many  times  the  lefle 
 hurt-  when  I  hare  found  them,  I  then  begin 
 to  feele  them ,  and  fuffer  more  from  mine 
 .  owne  difcovery  then  ficm  nsine  enemies 
 attempt. 
 
 7  Bee  Candid  in  Interpreting  the  things 
 wherein  thou  fuffereft.  Many  times  the  glaffe 
 through  which  I  lookes  makes  that  fecme 
 formidable,  and  the  wave,  that  crooked,  which 
 in  it  felfe  was  beautifull  and  ftraight.  Hap. 
 ly  thou  art  Angry  with  that  which  could  not 
 intend  to  hurt  thee5  Thy  Booke,  thy  Penne, 
 
 2JW  :  the  ftone  at  which  thou  rtumbleft,  the  winde 
 
 or  raine  that  beatcs  upon  thee  :  bee  Angry 
 
 gaine,  but  with  thy  felfe,  who  art  either" fo 
 
 bold  as  to  be  Augry  with  GOD,  or  fo  foottjb, 
 
 as  to  be  Angry  with  nothing.   Thou  art  dif- 
 
 ( pleafed  at  a  Childifti  or  an  Ignorant  mifcar- 
 
 ;  riage,  Call  it  not  Injury  but  Imprudence ,  and 
 
 then  pitty  it.  Thou  art   Angry  with  Coun- 
 
 1  fell,  Reproofe,  Difcipline;   why  doeft   thou 
 
 not  as  well  breake  the  Glafle   in  which  thy 
 
 |  Phyfitian  Miniftreth  a  potion  unto  thee.   Bee 
 
 !  Angry  with  thy  finne,  and  thou   wilt    love 
 
 him  that  takes  it  from  thee.    Is  hee  that  ad- 
 
 vifeth  thee  thy  Superiour  ?  Thine  Anger  is 
 
 undutifull,  is  hee  thy  friend,  thine  Anger  is 
 
 ungrateful!. 
 
 8  Give  Injmies  a  New   Ndme^  and  that 
 willworkeanew  Affedion.  In  blindc  Agents 
 call  it  Chance,  in  weake  Perfons,  Infirmity, 
 In  fimple,  Ignorance,  in  wife  Counfell,  in  Su- 
 periors, 
 
and  Faculties  of  the  Soule. 
 
 periours,  Difcipline,  In  equals,  Familiarity*, 
 in  Inferious,  Confidence,  where  there  is  nq 
 other  conftru&ion  to  be  made,  doe  as  I&fepk 
 and  David  did,  call  it  Providence ,  and  Tee 
 what  God  fayes  to  thee  by  it.  Get  a  rninde 
 convenant  with  high  and  noble  things,  the 
 more  heavenly,  the  lefle  Ternpeftuous. 
 
 p  Be  not  idle ,  Slug^ij\)\  Luxurious ,  wee 
 are  never  more  apt  to  bee  Angry,  then  when 
 we  are  flee py  or  greedy.  Weake  refolutions 
 and  ftrong  Dcfires  are  fenfible  of  the  leaft  ex- 
 afperation,  as  an  empty  fhip  of  the  fmalleft 
 Tempeft. 
 
 Againe  be  not  over-bufie  neither,  That  man 
 can  hardly  bee  raafter  of  his  Paffion  that  is 
 not  mafter  of  his  imployments.  A  minde 
 everburdened,  like  a  Bow  alwayes  bent  mud 
 needes  grow  impotent  3  and  weary,  the  fitteft 
 preparations  this  diftemper.  When  a  mans 
 bwfinefTe  doth  not  poife,  but  prefle  him, 
 there  will  ever  bee  fomething  either  undone 
 or  ill-done,  and  fo  ftill  matter  of  Vexation. 
 Apd  therefore  our  Mindes  as  our  Veflcls 
 mtift  bee  unloaded,  if  they  would  not  have  a< 
 Tempeft  hurt  them. 
 
 Laftly,  wraftle  not  with  that  which  pinch- 
 eth  thee.  If  it  bee  ftroag  it  will  hurt,  if 
 cunning,  it  will  hamper  and  entangle  thee. 
 Hee  that  drives  with  his  burden  makes  it 
 heavier.  That  Tempeft  breakes  not  the  ftalkes 
 of  Corne,    which  rends  afunder  the  armes 
 
 Yy  2  of 
 
 3*5 
 
 Mm  mat  re- 
 rum  dijeordia 
 tmbat  pacem 
 fit  mm*  tc-Atni 
 LucanVid. 
 
 c.2%26. 
 
 TlutanK 
 
 Sen.de  Ira  A3. 
 
 cap  A6. 
 
 ~ JX^pPfllC 
 
 Sow  ftiffxr 
 
 cecittowftruf 
 
 etun  efiy.v"A7n\' 
 
 ¥l*t»Symp»f* 
 
P4 
 
 A  Treatife  of  the  Tafoons 
 
 of  an  Oake,  the  one  yeelds-,  the  other  with- 
 ftands  it.    An  humble  weakneffe  is  faferfrom 
 injury,  then  a  ftubborne  ftrcngth. 
 
 I  have  now  done  with  the  Pa/Eons  of  the 
 Mindc.  And  briefly  proccede  to  thofe  Ho- 
 nours and  Dignities  of  the    Soule  of 
 Man  vrhich  belong  unto  it  in  a 
 more  abftra&ed  Confix 
 deration. 
 
and  Faculties  of  the  Sottle. 
 
 CHAP.   XXXII. 
 
 Of  the  Originall  of  the  ^eafonable  Soule ,  lobe* 
 
 ther  it  be  immediatly  Created  and  Infufed,  or 
 
 derived  by  Seminall  Traduction  from  the 
 
 Parents.    Of  the  Derivation  of  Originall 
 
 finne. 
 
 He  dignity  of  Man  in  refpccft  of  his 
 Souk  alone ,  may  be  gathered  from  a 
 confideration  either  of  the  whole,  or  of 
 the  parts  therof.C5cerning  the  whole, 
 we  fliall  confidcr  two  things^  Its  Origmall&nd  its 
 Nature.  Concerning  the  Origmallo£  the  Seule^ 
 divers  men  have  diverfly  thought-,  for,to  let  pafTe 
 the  Opinion  o^Seleucus^  who  affirmed  that  it 
 was  educed  out  of  the  Earth,and  that b  of  Origin 
 and  the  Platonifls  who  fay  that  the  Soules  of  men 
 were  long  agoe  created,  and  after  detruded  into 
 the  Body  as  into  a  Prifon :  There  are  three  Opi- 
 nions touching  this  queftion.  The  firft  of  thofe 
 who  affirm  the  TraduBion  of  the  Soule  by  genera- 
 tion3fome  of  which  fo  affirm  becaufe  they  judged 
 it  a  0?r/wm*//fubftance,as  did  *Tertuffian.  Others 
 becaufe  they  beleeved  that  one  fpirit  might  as 
 eafily  proceed  from  another,  as  one  fire  or  light 
 be  kindled  by  another:  asd  ^follinarius,Neme^ 
 us,  and  divers  in  the  Wefterne  Churches  5  as  Sc. 
 Hierome  Witncffcth.  Thefecond,  of  thofe  who 
 deny  the  naturall  Traduction  5  and  fay  that  the 
 
 A  a  a  Soule 
 
 m 
 
 a  philaUri  de 
 Harcf.  Sckuci, 
 &c. 
 
 b  luftiman. 
 Trail. ad  Me- 
 nam  contra 
 Grig.  Hieron. 
 Ep*It,ad  Mar- 
 cell.  WAna- 
 Pfiehiam  Thco- 
 PtyLAlex.Ep. 
 Pafc.z.  Ana- 
 fiat.  Sinuita 
 Anagog.  con- 
 temp",  lib. i\. 
 cAug.de  Hrt'cfc 
 Z6.ep.i$7.de 
 Gen.adlit.Lio* 
 czi.Tertull.de 
 Animac.%.6. 
 7.21-27.27. 
 d  Hieron*  Epift. 
 ad  Marcelli- 
 mm.T^emefim 
 dc  n.ztura  homi- 
 nh  Lz.  Lucifi- 
 rianapud  Aug, 
 Htrefti. 
 
30?- 
 
 c  Huron,  ep.  ad 
 Pam.  contra  lo- 
 an* Hrnf. 
 {  Hilar  JsTrin* 
 /.  10. 
 
 g  Ambrof.de 
 Noah  &  Area. 
 
 h  Laftant.  de 
 opt.  Horn.  c.9> 
 i  Tbeod.de  cu- 
 rand  *gr.  officii. 
 fcr.  4. 
 
 k  of.ntatGd's. 
 mfito  Tbcophra- 
 P. 
 
 \%-j.&  Retraft. 
 
 1 1  ci.de  Gen. 
 
 ad  lit.  10.  &de 
 
 anima. 
 
 m  Greg.  1. 7. 
 
 Ecclef.n.f. 
 
 ^  Treatije  of  the  Tafsions 
 
 Souleisby  Creation  infufed  into  Bodies,  orga- 
 niz'd  and  pra?$Hfpofed  to  receive  them-,  of  which 
 Opinion  among  the  Ancients  were c  S^Hieyom^ 
 *  Hilarity  5  Ambroft^  LaBamiu*,'1  Tbeodoret.  k  v£- 
 ntas  Gazeus,  and  of  the  modcrne  Writers  the  ma- 
 jorpaxt.  The  third  is  of  thofe  who  doe  h<ejttare, 
 ftickbetweeneboth,  and  dare  affirme  nothing 
 certaine  on  either  fide,  which  is  the  moderation 
 of  i  Sc.  Angu^im  and  Gregory  m  the  great,  who  af- 
 firme that  this  is  aqueftion  incomprehenfible, 
 and  unfolv^blc  in  this  life.  Now  the  only  rea- 
 fon  which  caufed  S'.^vftin  herein  to  hsefitate, 
 feemeth  to  have  been  the  difficulty  of  traducing 
 Orzginalljime  from  the  Parents  to  the  Children. 
 For  faith  he  (writing  unto  Sc.  Hierome  touching 
 the  Creation  of  the  Soule)  If  this  Opinion  doe 
 not  oppugne  that  moft  fundamentall  faith  of  Oru 
 gmallfime^  let  it  then  be  mine,  but  if  it  doe  op- 
 pugne it,  let  it  not  be  thine. 
 
 Now  fince  that  (Opinion  which  denieth  the 
 Tradufttonf ccmcth  moft  agreeable  to  the  fpiritu- 
 all  fubftance  of  the  foule ,  I  {hall  here  produce 
 fome  few  reafons  for  the  Creation  5  and  folve  an 
 argument  or  two  alledg'd  for  the  Traduction  of 
 the  Soule,  referving  notwithftanding  unto  my 
 felfe,  and  others,  the  liberty  and  modcftyofS1. 
 k^4 uftins  hsefitation,  which  alfolfinde  allowed 
 by  the  Holy  Ghoft  himfelfe. 
 
 Two  things  there  are  of  certainty  in  this 
 point.  1.  That  the  foule  is  not  any  corporeall 
 MafTcor  fubftance  meafurable  by  quantity,  or 
 capable  of  fubftantiall  augmentation.  2.  That 
 
 the 
 
and  Vacuities  oftheSotile. 
 
 the  Traduction  of  one  thing  out  of  another,deth 
 connotate  thefe  two  things.  That  the  thing  tra- 
 duced doth  derive  Being  from  the  other  ,  as 
 from  its  original  principle^  that  this  derivation 
 be  not  any  other  manner  ofvfzyJyutRatzonefcmi- 
 nali^&ptr  modum  decifionisfcy  a  fcminall  way,  and 
 the  decifion],  fcperation,  or  effluxion  of  fub- 
 ftance from  the  other :  which  things  being  laid. 
 The  Arguments  againft  Traduction  are  thefe. 
 
 Firft,  the  tcftimonies  of  Holy  Scripture ,  cal- 
 ling God  the  Father  of  fpirits,  as  our  naturall  Pa- 
 rent the  Father  of  our  bodies,  Job$$.  4.  Ecclef.  1 2 . 
 7.Efa$j.i6.Num.t6.22.2y.i6*Heb.i%.9.Zach. 
 1 2. 1.  which  though  they  doe  not  according  to 
 the  judgement  of  S*.^* wg.conclude  the  point  by 
 infallible  confcqucnce,  yet  doe  they  much  fa- 
 vour the  probability  of  this  Opinion. 
 
 2 .  To  have  Being  by  TraduBion,  is,  when  the 
 fouleofthe  Child  is  derived  from  the  foule  of 
 the  Parent ,  by  the  meanes  of  Seed  :  but  the 
 Seed  of  the  Parent  cannot  reach  the  Generation 
 of  the  foule,  both  becaufe  the  one  is  a  Corpo  re- 
 all,  the  other  a  Spirituall  fubftance,  uncapable  of 
 Augmentation,  or  Detriment.  Now  that  which 
 isfpirhuallycannot  be  produced  out  of  that  which 
 is  corporeall :  neither  can  any  Seed  be  difcinded 
 or  ifliie  out  from  the  foule ,  being  fubftantia  fim- 
 plex>  &  impattibilis,  a  fubftance  Ample,  and  indi- 
 vifiblc. 
 
 3 .  That  which  is  feparable  from  the  body,and 
 can  fubfift  and  work  without  it,  doth  not  depend 
 in  its  Being  or  making  upon  it^for  if  by  theGcne- 
 
 Aaa  2  ration 
 
 30; 
 
w 
 
 H'mnM  ?am- 
 math.  &  in  L 
 31  Ecclcf.ii* 
 ContY.RuffirMm 
 l.i.e  1.1.  & 
 dia'o^deOign. 
 +Awm%  inter 
 opera  cjusTom. 
 
 JTreattfeofthe  Tafsions 
 
 ration  of  the  Body  the  foulc  be  generated,by  the 
 corruption  of  the  Body  it  would  be  corrupted  5 
 for  every  thing  that  is  generable,  is  corruptible. 
 But  the  Soule  can  fubfift  and  work  without  the 
 Body  •,  therefore  it  doth  not  from  corporcall  ge- 
 neration derive  its  Being. 
 
 4.  If  the  Soulc  be  feminally  traduced,  it  mull: 
 be  either  from  the  body,or  from  the  foule  of  the 
 Parents-,  not  from  the  Body,  for  it  is  impofsible 
 for  that  which  is  not  a  body,  to  be  made  out  of 
 tfr.t  which  is  a  Body,no  caufc  being  able  to  pro- 
 duce an  effed  out  of  its  owne  fpheare,  and  more 
 noble  than  it  felfe-,  not  from  the  foule,  becaufe 
 that  being  a  fpirituall  and  impartible  fubftance, 
 can  therefore  have  nothing  fevered  from  it  by 
 way  of  fubftantiall  feed  unto  the  conftitution  of 
 another  foule. 
 
 5.  If  there  be  nothing  taken  from  the.  Pa- 
 rents, of  which  the  foule  is  formed,  then  it  is  not 
 traduced  by  naturall  generation  :  but  there  is 
 nothing  taken  from  the  Parents ,  by  which  the 
 foule  is  formed  \  for  then  in  all  Abortions  and 
 mifcarrying  Conceptions,  the  feed  of  the  Soulc 
 would  pcrifh,  and  by  confequence  the  foule  it 
 felfe  would  be  corruptible ,  as  having  its  Origi- 
 nal! from  corruptible  feed.  Thefe  and  divers 
 other  the  like  arguments  are  ufed  to  confirme 
 the  do&rine  touching  the  Creation  of  the  Rea- 
 fonable  Soule.   U  no  which  may  be  added  the 
 judgement  and  teftimony  of  fomc  of  the  fore- 
 cited  Fathers.  S*.Hkro>netc\\et\\  us  that  the  Ori- 
 ■:\nA\  of  the  foule  in  mankinde  is  not  as  in  other 
 
 living) 
 
and  Faculties  of  the  Souk. 
 
 living  creatures.  Since  as  our  Saviour  fpeaketh, 
 The  Father  worketh  hitherto.  And  the  Prophet  Efat 
 telleth  us ,  That  heeformeth  theffirit  of  man  within 
 him,  andframeth  the  hearts  of  all  men.,  as  it  is  in  the 
 Pfalmes.  And  fo  LaBantius  (whom  I  doe  won- 
 der to  finde  numbred  amongft  the  Authors  that 
 affirmetheTradu&ionofthe  foule,  by  Ruffinus, 
 and  the  Author  of  the  Dialogue  amongft  the 
 works  of  Hjerome)  It  may  be  queftioned  (faith 
 he)whether  the  foule  be  generated  out  of  the  Fa- 
 ther, Mother,  or  both.  Neither  of  all  three  is 
 true-,  Becaufe  the  feed  of  the  Soule  is  not  put  in- 
 to the  Body  by  either,or  both  of  thefe.  A  Body 
 may  be  borne  out  of  their  Bodies,  becaufe  fome- 
 thing  may  be  out  of  both  contributed  t,  but  a 
 Soule  cannot  be  borne  out  of  their  Soules ,  in  as 
 much  as  from  fo  fpirituall  and  incomprehenfiblc 
 a  fubftance  nothing  can  iffue  forth  or  be  fevered 
 for  that  ufe.  So  alfo  S*. Hilary,  The  Soule  of 
 man  is  the  work  of  God  *  the  generation  of  the 
 flefh  is  alwayes  of  the  flefh.  And  againe,  It  is  in- 
 bred and  an  imprefs'd  Beliefe  in  all,  that  our 
 Soules  have  a  divine  Originall :  And  in  like  man- 
 ner Theodore^  God  (faith  he)  frameth  the  Bodies 
 of  living  creatures  out  of  Bodies  fubfifting  be- 
 fore 5  but  the  Soules,,  not  of  all  creatures,  but  of 
 Men  only  hee  worketh  i^y-h  ovlav  out  of  nothing 
 that  had  beene  before. 
 
 Againft  this  ©purine  of  the  Soules  Originall, 
 The  principal!  argument  is  drawn  from  the  con- 
 fideratkmof  Originall f^nne,  and  the  propagation 
 thereof,  which  alone  was  that  which  troubled 
 Aaa  3  and 
 
 395 
 
 Hilar  JeTrin. 
 I  io.&  in  p.6i 
 
 <Atkenag.de  Re- 
 fer. Gernad.  de 
 Ecclef.dog.ai* 
 
V)6 
 
 Aug.  ep.  18. 
 
 Aug.deCwit. 
 Pa. /,  13.  #.14- 
 
 J  Treatife  of  the  ^Pafsions 
 
 and  ftaggerd  S,  Augufiint  in  this  point.  For  if  the 
 Soule  be  not  naturally  traduced ,  how  fliould 
 Originall  finne  be  derived  from  K^idam  unto  it ! 
 And  if  it  were  not  in  the  loynes  o£<^4dam  ,  then 
 neither  did  it  finne  in  his  loynes  5  whereas  the  A- 
 poftle  cxprefly  tellcth  us,  that  by  one  Man  finne 
 came  into  the  world,  and  that  in  one  all  have  fin- 
 ned 5  and  that  not  only  by  imputative  participa- 
 tion, but  by  naturall  Propagation,  deriving  an  in- 
 herent habituall  pollution,  which  cleaveth  in- 
 feparably  to  the  foule  of  every  man  that  cn- 
 treth  into  the  world,  and  is  the  fruit  of  Adams 
 loynes. 
 
 Unto  which  Argument  to  omit  the  different 
 refolutions  of  other  men  touching  the  pollution 
 of  the  Soule  by  the  immediate  contaft  of  the 
 fle(h,  and  the  Parents  attinging  the  ultimate  dif- 
 pofition  of  the  Body,  upon  which  naturally  fol- 
 loweth  the  Union  of  the  Soule,(God  being  plea- 
 fed  to  work  ordinarily  according  to  the  exigence 
 of  fecond  caufes ,  and  not  fuffering  any  of  them 
 to  be  in  vain  for  want  of  that  concurrcnce,which 
 he  in  the  vertue  of  a  firjl  and  fupreame  cauft  is  to 
 contribute  unto  them.)  I  fliall  fet  downe  what  I 
 conceive  to  be  the  Truth  in  this  point. 
 
 Firft  then,  it  is  moft  certaincthat  God  did  not 
 implant  Originall  finne ,  nor  take  away  Original! 
 righteoufneffefrom Man,but man  by  his  Prevari- 
 cation and  Fall  did  caft  it  away^  «nd  contract  fin, 
 and  fo  derive  a  defiled  nature  to  his  poftcrity.  For 
 as  Macarius  excellently  fpcaketh ,  Adam  having 
 tranfgrefled,  did  lofc  the  pure  pofleffion  of  his 
 Nature.  Secondly, 
 
andVacultiesofthe  Souk. 
 
 Secondly ,  Originall  injuftice  as  it  is  a  finne,by 
 the  default  and  contra&ion  of  Man,  fo  it  is  alfo  a 
 punifhment  by  the  ordination,  and  difpofition  of 
 Divine  Juftice.  It  was  mans  finne  to  caft  away 
 the  Image  of  God  ^  but  it  is  Gods  juft  judgement 
 (as  hce  hath  that  free  difpenfationof  hisowne 
 Gifts)  not  to  reftoreit  againeinfuch  manner  as 
 at  firft  he  gave  it  unto  that  nature  which  had  fo 
 reje&ed  and  trampled  on  it. 
 
 Thirdly,  In  this  Original! finne,  there  are  two 
 things  confiderable,  The  Privation  of  that  Righ- 
 teoufnefTe,  which  ought  to  be  in  us  ♦,  and  the  luff 
 or  Habituall  concupiscence ,  which  carrieth  Nature 
 unto  inordinate  motions.The  Privation  and  want 
 of  Originall  juftice  is  meritorioufly  from  Adam, 
 who  did  voluntarily  deprave,and  rejedt  that  Ori- 
 ginall reditude  which  was  put  into  him  ,  which 
 therefore  God  out  of  his  moft  righteous  and  free 
 difpofition  is  pleafed  not  to  reftore  unto  his 
 Nature  in  his  pofterity  againe.  In  the  babttuall 
 luft  are  confiderable  thefe  two  things  ««?**  The 
 finfull  disorder  of  it ,  And  a^V^1'*  the  Punifh- 
 ment of  finne  by  it.  Confider  it  is  as  a  Punifh- 
 ment of Adams  firftPra?varication-?and  fo,though 
 it  be  not  efficiently  from  God ,  yet  it  falls  under 
 the  Order  of  his  Juftice,  who  did  moft  righte- 
 oufly  forfake/tf^/0,  after  his  wilfull  fall,  and 
 leave  him  in  the  Hand  of  his  owne  Counfell,  to 
 tranfmit  unto  us  that  Seminary  of  finne  which 
 himfelfe  had  contra&ed. 
 
 But  if  we  confider  it  as  afwne,\vc  then  fay  that 
 
 the  immediate  and  proper  caufe  of  it,is  lapfed  nature 
 
 \  whole 
 
 W 
 
398 
 
 A  Treat  if e  of  the  Tafsions 
 
 whole  and emireby  Generation  and  Seminall  Tra- 
 duction derived  upon  us.  But  the  Remoter  caufi 
 is  that,  from  which  wee  receive  and  derive  this 
 Nature.  Nature  I  fay  firft  fallen  •  for  unto  Nature 
 Innocent  belonged  Originall  RighteoufnefTe,and 
 not  Originall  finne. 
 
 j#  Nature  derived  by  ordinaiy  generation  as 
 the  fruit  of  the  loynes ,  and  of  the  womb.  For 
 though  Chrift  had  our  Nature  3  yet  hee  had  not 
 our  finne. 
 
 3.  Nature  whole  and  entire .  For  neither  part  (as 
 fome  conceive)  is  the  Totall  fpring  and  fountain 
 of  this  finne.  For  it  is  improbable  that  any  ftaine 
 fhould  be  transfufed  from  the  Body  to  the  Soul, 
 as  from  the  fouleveffell  to  the  cleane  water  put 
 into  it.  The  Body  it  felfe  being  not  Soly  and 
 alone  in  it  felfe  corrupt  and  finfull  •,  elfc,  all  Ab- 
 ortions and  mifcarrying  conceptions  fhould  be 
 fubjeft  to  damnation.  Nothing  is  the  feat  of  fin 
 which  cannot  be  the  feat  of  Death  the  wages  of 
 finne. 
 
 Originall  finne  therefore  moft  probably  fec- 
 meth  to  arife  by  Emanation ,  partiall  in  the  parts, 
 totall  in  the  whole ;  from  Mans  Nature  as  guilty, 
 forfaken ,  and  accurfed  by  God  for  the  finne  of 
 <Adam.  And  from  the  parts  not  confidered  ab- 
 folutely  in  themfelves,  but  by  vertue  of  their 
 concurrence  and^Wfltf,  whereby  both  make  up 
 one  compounded  Nature.  Though  then  the 
 Soule  be  a  partiall  fubjed  or  feat  of  Originall 
 finne  -,  yet  wee  have  not  our  finne  and  our  foule 
 from  one  Author  •  becaufe  finne  followes  not 
 
 the 
 
and  Faculties  of  the  Souk. 
 
 thcpart,  but  the  Mature  whole  and  entire.  And 
 though  we  have  not  from  our  Parents  Totumna- 
 tur£,yctvrchavetotam  naturam,  wee  have  our 
 whole  nature,  though  not  every  part  of  our  na- 
 ture. Even  as  whole  Chrift  was  the  SonoFMsrj, 
 who  therefore  by  vertue  of  the  Communication 
 of  properties  in  Chrift,  is  juftly  called  a**™^  the 
 Mother  of  God,  againft  the  Ncftorians  in  the 
 Councell  of  Cbalceaon.  Though  in  regard  of  his 
 divincNature>  he  was  without  beginning  -?  &  the 
 reafon  is,  becaufe  the  integrity  of  Nature  arifeth 
 from  the  Vnion  of  the  two  parts  together,  which 
 is  perfe&ed  by  Generation  •  fothen  wee  fay  that 
 Adam  is  the  Originall,  and  merit oriou s  caufc.  Our 
 next  Parents  ,  the  inftrumentall  and  immediate 
 caufe  of  this  finne  in  us,  not  by  way  of  Phyficall 
 EmifTionor  Tranfmigration  of  finne  from  them 
 to  us,but  by  kcrcteontagionjLS  S.Auguftine  {peaks. 
 For  having  in  the  Manner  aforefaid  from  Adam 
 by  our  Parents  received  a  nature,moft  juftly  for- 
 faken  by  God ,  and  lying  under  the  Guilt  and 
 Curfe  of  the  firft  prevarication ,  from  this  JV* 
 fur*  thus  derived,  as  guilty  and  accurftd doth  im- 
 mediately and  intimately  flow  Habituall  pollu- 
 tion. So  then  Habituall  Coneupifcence  is  from 
 Adam  alone  meritorioufly  by  reafon  of  his  firft 
 prevarication.  From  Adam  by  the  mediation  of 
 our  Parent  sfeminalty  by  naturall  generation.  And 
 from  Nature  generated  not  as  Nature ,  but  as  in 
 Adam  guilty ,  forfaken  and  accurfed,  by  fecret  and 
 ineffable  Refultaney  and  Emanation.  This  is  that 
 which  I  conceive  of  this  Great  difficulty ,  not 
 
 Bbb  unmind- 
 
 199 
 
 Con:r.  Jul an. 
 '/*.<.  14. 
 
4-oo 
 
 Nihil  pecceto 
 oripnaliad  pr<e- 
 dicandum  noti- 
 M  tWhil  dd'vt- 
 tdligcndumfe- 
 eretiw.Aur.  dc 
 m9rb*  Ecclof. 
 cap,  22. 
 
 J  Treatife  of  the  Tafsions 
 
 Macrob.  defend 
 noScip.pi*c.\4 
 div.n*  par tic u- 
 la  aw*. 
 
 &7B«V<|0JU«   ©Hf'a 
 
 Philo. 
 
 a  V'id.  contra 
 haac{mpietatem 
 decretum  cont'd* 
 B near,  cap,  f. 
 tuntf  vie  $tia$ 
 
 Damifc.dc  orth. 
 fid.Hbi.cap,i7. 
 
 1  gneu'>  eft  ollis 
 vigor  &  cxk- 
 (lis  Origo, 
 
 unmindfull  in  the  mcanc  time  of  that  fpeech  of 
 S.^uguftiM)  That  there  is  nothing  more  certaint 
 to  be  knowne,  and  yet  nothing  more  fecret  to  be 
 underftood  than  Original! fume.  For  other  Argu- 
 ments to  prove  the  Traduction  of  the  Soul,  they 
 are  not  of  fuch  moment  •,  And  therefore  I  patfe 
 them  by,  and  proceed  to  the  confideration  of  the 
 Soule  in  its  Nature; 
 
 CHAP-  XXXIII. 
 
 Of  the  Image  of  God  in  the  <I{eafonablefoule,  in 
 regard  of  its  (implicity,  andfpirituality. 
 
 Oncerning  the  dignity  of  the  foulein 
 its  nature  and  eflence,  Reafon  hath  ad- 
 ventured thus  farre ,  to  confefle  that 
 the  foule  of  man,is  in  fome  fort  a  fpark 
 and  beame  of  divine  brightnefTe.  And  a  greater 
 and  more  infallible  Oracle  hath  warranted  that 
 it  was  breathed  into  him  by  God  himfelfe,  and 
 was  made  after  his  Image  and  likenefle,  not  fub- 
 ftantially,as  if  there  *  were  a  Real  Emanation  and 
 Tradu&ioifcfifthe  Soule  out  of  God-,which  were 
 blafphemoilfiand  impious  to  conceive :  but  only 
 by  way  of  Refemblance,  and  imitation  of  Gods 
 properties  in  mans  originall  created  nature, 
 which  is  more  notable  in  him1,  than  in  the  other 
 parts  of  the  world  ;  there  is  indeed  in  all  Gods 
 works  fome  kind  of  image,  and  lineaments,  and 
 footfleps  of  his  glory. 
 
 Deum 
 
1  *  -~ — •— *» „r 
 
 and  Faculties  of  the  Soule. 
 
 401 
 
 Orig.apudEti- 
 fib.  deprapaV. 
 Zvang.  Lb.  6. 
 e  11. 
 
 Fwxit  im  effigi- 
 em  nudetautum 
 cuaft*  Dtorvm, 
 Ovid.cMit.x. 
 IttaljUcreasuyis 
 e(l  Umiliudodei 
 ttntumpcrmg- 
 
 Deum  namq  $  ire  per  omnts 
 Terra faTrdBufq,  maris  Ccelumq^rofundum^. 
 For  all  the  tra<2s  of  Earth,of  Sea,and  Sky 
 Are  filled  with  divine  imraenfity. 
 The  whole  world  is  a  great  *  book ,  wherein 
 we  read  the  praifc,  dory,  power,  and  infinite- 
 neffe  of  him  that  made  it,  but  man  is  after  a  more 
 peculiar  manner  called  ew,  and  &%*  the  image 
 andgloryofGed^  the  greater  world  is  only  Gods 
 workmanfhip,  wherein  is  reprefented  the  wifdom 
 and  power  of  God  ,  as  in  a  building  the  Ait  and 
 cunning  of  the  workman  $  but  man  (in  the  ori<n- 
 nall  purity  of  nature)  is  befides  that,  as  wale,    ^$^°Jn 
 wherein  was  more  notably  imprefied  by  that  di     Sola  ^Wi 
 vine  Writ  (whofeworkitis  tofeale)  a fpirituall  ImZUlli- 
 reiemblanceoihisownegoodnefTeandTan&ity.    »"•&*.  A&ht. 
 Againe,  the  greater  world  was  never  other  than  |  ^'\  *"•'$: 
 an  Orator  to  fet  forth  the  power  and  praifes  of'  *£«•*>  $w 
 God  5  but  he  made  the  foule  of  man,  in  the  be- 
 ginning as  it  were  his  Oracle,  wherein  he  faftned 
 a  perfedl  knowledge  of  his  law  and  will  3  from 
 the  very  glimpfes  and  corrupted  Reliques  of  *mSV* 
 which  Knowledge  of  his  Law,  fomehave  beene    n""«*ei"*'- 
 bold  to  call  men   zutfmt  e«j,  the  kindred  of  God 
 And  Senec.  Liber  Animus  &  Diis  cognatus  -  which  , 
 is  the  fame  with  that  otAratus  cited  by  S.Pa-ull  ifm.i.m^ 
 *4  tf  4  >.,<sh  iw ,  for  wee  are  his  off-fpme  ,  vea    ?ail!'  f:lcfmHS 
 Euripides^  luUy in  his  *Tufc»lans  obferves,)was    *E£fl 
 bold  to  call  the  foule  of  man ,  by  the  name  of  ffEth"ib- 
 God  5  and  Seneca  will  venture  fo  farre  too.  gutd  DemL  ^ 
 
 Lib.  1.  pern.  Alcx.tnfineltb.4  Stromal,  tpfcttiam  Ochfimmo Scipio. 
 
 Bbb  2  aliud 
 
 ©toC. 
 
 Pbfo.  apud  Eu- 
 ■feb.  deprtepar, 
 Evang.lib.  7. 
 
 •your,  yjtr'  \ tKa\tt 
 
 Greg.  Nyffen, 
 
4oi 
 
 Se*ec.ep.$t, 
 
 ^ATreatije  of  the  Tafsions 
 
 V'.d.  Aug.  de 
 Gtjuadht.hb.6. 
 c.iz. 
 
 AmbrofrHtxam. 
 lib.6-c.S. 
 TcrtuU.  lib.*. 
 contra  Marc'n. 
 cap, 1.9.16. 
 Ckm.  Akx.  in 
 P/otrcpticp.^ot 
 Bajsl.  Htxam. 
 H$mil  10. 
 
 *  nd.tThcod$- 
 rcdScrm.^.dc 
 T^atwa  Horn  & 
 Ncmef.  cap.*. 
 Seu.NyffcrMb. 
 dtsArima%?U~ 
 torch. dc  pUci- 
 tis  Philofyb. 
 t-  4.  c.  tTertul. 
 deAnim.Unec. 
 Nat^uJ.j.c.i* 
 
 aliud  vocM  animum  qudm  deum  in  bumano  cerpore 
 bofyitantem.  But  to  forbeare  fuch  boldnefle ,  as 
 (it  may  be)  one  of  the  Originals  of  heathen  Ido- 
 latry :  Certaine  it  is,  that  there  arc  (as  Tulty  ma- 
 ny times  divinely  obferves)  fundry  fimilitudes 
 bctweenc  God  and  the  minde  of  man.  There 
 are  indeed  fome  Attributes  of  God  ,  not  on- 
 ly incommunicable  ,  but  abfolutely  inimita- 
 ble ,  and  unfhadowable  by  any  excellency  in 
 mans  foule^as  immenfity,  infiniteneffe,  omnipo- 
 tency,  omnifcience,  immutability>impartibility, 
 and  the  like  •  but  whatfoever  fpirituall,  and  Ra- 
 tionall  perfe&ions  the  power  &  bounty  of  God, 
 conferr'd  upon  the  foule  in  its  firft  Creation, 
 are  all  of  them  fo  many  fhadowes  and  represen- 
 tations of  the  like ,  but  moft  infinite  perfe&ions 
 in  him. 
 
 The  Properties  then  and  Attributes  of  God, 
 wherein  this  Image  chiefely  confifts ,  are  firft 
 thefe  three.  Spirituality  with 'the  two  immediate 
 confequents  thereof,  Simplicity  and  Immortality, 
 in  which  the  foule  hath  partaked  without  any 
 after  corruption  or  depravation.  Concerning 
 the  former,  itwerevaft,  and  necdlefle,  to  con- 
 fute thofe  *  fundry  opinions  of  ancient  Philo- 
 fophers,  concerning  the  fubftance  of  the  foule  5 
 many  whereof  7W/j  in  the  firft  of  his  Tufculats 
 hath  reported  •,  And  Ariftotle  confuted  in  his  firft 
 de  Anima.  Some  conceived  it  to  be  blood5others 
 the  braine,  fome  fire,  others  ayre  •  fome  that  k 
 confifts  in  Harmony  and  Number  •  and  the  Phi- 
 lofopher  Dictarcbus ,  that  it  was  nothing  at  all 
 
 but 
 
and  Faculties  oft  he  So  file. 
 
 but  the  body  difpofed  and  fitted  for  the  works 
 of  life.  But  to  lee  thefe  paffe  as  unworthy  of 
 refutation ,  and  to  proceed  to  the  truth  of  the 
 firft  property. 
 
 There  are  fundry  naturall  reafons  to  prove 
 the ■*  Spirituality  ofthc  foule  y  as  firft,  the  manner 
 of  its  workings  which  is  immateriality  conceiving 
 obje&s,  as  wiverfall,  or  otherwife  purified  from 
 all  grofnefle  of  matter,by  the  Abftra<5Hon  of  the 
 ABive  underftanding  y  whereby  they  are  made  in 
 fomc  fort  proportionall  to  the  nature  of  the  In- 
 telle&.Pafiive,  into  'which  thefpecies  are  itfa 
 preffed. 
 
 Secondly,its  in  defendance  oh  the  body,  in  that 
 manner  of  working  •,  for  though  the  operations 
 of  the  foule  require  the  concurrence  of  the  com- 
 monfenfe  and  imagination^  yet  that  is  by  way  only 
 of  conveyance  from  the  objeB ,  not  by  way  of 
 affiftance  to  the  elicite  and  immediate  ad.  They 
 only  prefent  the  fpeczes,  they  doe  not  qualifie  the 
 perception.  Pbantafmata  are  only r  objeBa  operations '< 
 the  6bje<5ts  they  are,  not  mflrument a  operandi  ,the 
 inftruments  of  the  foules  working.  The  AB  of 
 underftanding  is  immediatfy  from  the  foule,  with- 
 out any  the  leaft  concurrences  of  the  body  there- 
 unto, although  the  things  whereon  that  ad:  is 
 fixed  and  converfant,  require,  in  this  eftate,  bo- 
 dily organs  to  reprcfent  them  unto  the  foule  -  as 
 light  doth  not  at  all  concurrc  to  the  aft  of  fee- 
 ing ,  which  folely  and  totally  floweth  from  the 
 vinve  faculty ,  but  only  ferves  as  an  extrinfecall 
 affiftance  for  qualification  of  the  Medium  and  ob- 
 Bbb  3  jed 
 
 \oi 
 
 *  Vid.Vemcf.de 
 oinim.  cap.t. 
 CUudhn.  THa- 
 mcrcum  de  fiatu 
 AwnueAib  x. 
 Thtintapud  £«- 
 feb.  de  prtparat. 
 EvajjgXi^  cii 
 Dm  fede  Or- 
 tbod.fide.l.z.c  u 
 plutarcb.  lib.de 
 placiw  Phlb- 
 fophjib^.c.i^ 
 Mil*  lib.  de 
 quan'.'iW.c  Ani- 
 me. 
 
4-04 
 
 Lib,  3.  dtArii- 
 
 ibid.  cap.  6. 
 
 A  Treat* fe  eft  he  Tafmns 
 
 ■  ■     ~ — — — — — — — — — . — 
 
 je&  that  mud  be  fcenc.  And  this  rcafon  Artflotle 
 hath  ufed  to  provc,that  the  undcrftanding,  which 
 is  principally  true  of  the  whole  foule,is  not  mixt 
 with  any  body  ,  but  hath  a  nature  altogether  di- 
 vers thcre-from ,  becaufe  it  hath  no  bodily  or- 
 gan, as  all  bodily  powers  Have,  by  which  it  is 
 enabled  to  the  proper  ads  that  belong  unto  it. 
 And  hereon  is  grounded  another  rcafon  of  his, 
 to  prove  the  Soule  immaterial! Jzcczuk  it  depends 
 not  on  the  body  in  its  operations ,  but  educeth 
 them  immediately  from  within  it  fclfc  ,  as  is 
 more  manifeft  in  the  Reflexion  of  the  foule,  upon 
 its  owne  nature,  being  an  operation  ( as  hee  ex- 
 prefly  fpeakcth)  feperable  there- from,  the  foule  be- 
 ing not  only  aftus  informant  5  a  forme  informing, 
 for  the  a&uating  of  a  body,  and  conftitution  of  a 
 compound  fubftance,  but  aftus  fubjijiens  too,  a 
 forme  fubfifting  5  And  that  per  fe,  without  any 
 necefTary  dependance  upon  matter.  It  is  an  aft, 
 which  worketh  as  well  in  the  body,  as  whereby 
 the  body  worketh. 
 
 Another  rcafon  of  Ariftotle  in  the  fame  place, 
 is  the  difference  betwecne  Mater'taU  and  Imma- 
 terial! pwers.  For  (faidi  he)  all  bodily  cognofci- 
 tive  faculties  doe  fuffer  offence  and  dammagc 
 from  the  too  great  excellency  of  their  obje&s, 
 as  the  eye  from  the  brightneffe  of  the  Sunne,  the 
 eare  from  the  violence  of  a  found,  the  touch 
 from  extremity  of  heat  or  cold,  and  the  like. 
 But  the  underjlanding  on  the  contrary  fide  is  per- 
 fected by  the  worthieft  contemplations,  and  the 
 better  enabled  for  lower  enquiries.  And  there- 
 fore 
 
and  Vacuities  of  the  Soule. 
 
 fore  Ari[iotle  in  his  Etbicks ,  placeth  the  mod 
 compleat  happinefle  of  man ,  in  thofe  heavcaly 
 intuitions  of  the  minde,  which  arc  faftned  on  the 
 divineft  and  moft  remote  obje&s  y  which  in  Re- 
 ligion is  nothing  elfe,  but  a  fruition  of  that  bca- 
 tificall  vifion  (which,  as  farre  as  Nature  goes,  is 
 caird  the  contemplation  of  the  fir  ft  caufe)  and  an 
 eternall  fatiating  the  foule  with  beholding  the 
 Nature,  Eflencc.  and  glory  of  God. 
 
 Another  reafon  may  be  drawn  from  the  con- 
 dition of  the  Vnderftandings  0£/V#/,which  have  fo 
 much  the  greater  conformity  to  the  foule ,  by 
 how  much  the  more  they  are  divine  and  abftra- 
 <5ted.  Hochabet  animus argumemum  fu£  divinitatis^ 
 (faith  Seneca)  quod  ilium  aivinadeleBam.  This  ar- 
 gument of  its  divineneffe  hath  the  minde  of  man, 
 that  it  is  delighted  with  divine  things  •  for  if  the 
 foule  were  corporeal,it  could  not  pofsibly  reach 
 to  the  knowledge  of  any,  but  materiall  fubftan- 
 ces ,  and  thofe  that  were  of  its  owne  Nature-, 
 otherwife  we  might  as  well  fee  Angels  with  our 
 eyes ,  as  underftand  any  thing  of  them  in  our 
 minds.  And  the  ground  of  this  reafon  is  5  that 
 axiome  in  Philofophy ,  that  all  reception  is  ad 
 modam  recipients  ,  according  to  the  proportion 
 and  capacity  of  the  receiver.  And  that  the  ob- 
 je&s  which  are  fpirituall  and  divine,have  greateft 
 proportion  to  the  foule  of  man,  is  evident  in  his 
 Undcrftanding  and  his  will,  both  which  are  in 
 regard  of  truth  or  good  unfatisfiable  ,  by  any 
 materiall  or  worldly  objeds,  the  one  never  reft- 
 ing  in  enquiry ,  till  it  attaine  the  perfeft  know- 
 fcdge, 
 
 405 
 
 ,,_  1 
 
4-o6 
 
 ~ATreattfe  ofthe^afsions 
 
 mi  lib .yca$.6< 
 
 ied^Tthe  other  never  replenished  in  defire  till _  it 
 be  Admitted  unto  the  perfect  poffefsion  of  the 
 moft  divine  and  fpirituall  good:  to  wit  of  him 
 who  is  the  firft  of  Caufes,  and  the  laft  of  Ends. 
 From  this  Attribute  of  Sprituoltty  aowes  im- 
 ■«   AA-    mediatly  that  next  of  Sm^cttjrnuhoxA^»f, 
 a***-<"~\  for  MatL  is  the  root  of  all  pcrfWk  composition 
 every  Compound  confiding  of  two  Eflentiall 
 v^Lmmer\^fome.  I  exclude  not  from  the 
 Soukall  manner  of  composition •,  fontispro- 
 1 to  God  only  to  be  abfolutely  and  perfectly 
 ample :  But  I  exclude  all  EjJmtoB  coition  in 
 refpeft  whereof  the  Soule  is  mttrth  ABuaU,  And 
 fo  I  underftand  that  of  TMh  Ntbil  eft  Ammut  **• 
 mixtum,  nihil  concretum,  nihil copalatuw,  mhtlctag- 
 menmum,nibilduflex. 
 
 Tufculq  '.I 
 &  lib  dtSe- 
 
 neftut- 
 
and  Vacuities  of  the  Soule. 
 
 CHAP.  XXXJV. 
 
 Of  the  Souks  immortality  proved  byitsfimpli- 
 city,  independence,  agreement  of  Nations  in 
 acknowledging  God  and  duties  due  unto  him, 
 dignity  above  other  Creatures  y  power  of  un* 
 derflanding  things  immort all,  unfatiahlenefje 
 byobjeBs  Mortdll ,  freenejfe  from  all  caufes 
 
 of  corruption. 
 
 ,. 
 
 Nd  from  this  Simplicity  followes  by  a  ne- 
 ceffary  &  unavoydable  confcquence5the 
 third  property  fpoken  of,*  Irnmoitalityjx. 
 being  abfolutely  impoflible  (as  Tully  excellently 
 obferves,  &  it  is  the  argument  of  Jul.  zcaliger  on 
 this  very  occafion)  for  any  fimple  and  uncom- 
 pounded  Nature  to  be  fubjeft  to  death  and  cor- 
 ruption ^  For  (faith  Tully)  Intttitm  eft  difcejjus& 
 fecreno  ac  direptus  earum  partium  qua  tonjunBione 
 aliquot  tenth antur.  It  is  a  feparation(and  as  it  were) 
 a  divulfion  of  parts,  before  united  each  to  other, 
 fo  that  where  there  is  *  no  Union ,  there  can  be 
 no  feparation,  and  by  confequence  no  death  nor 
 mortality. 
 
 Another  reafon  may  be  the  fame  which  was 
 alledged  for  the  Spirituality  of  the  foule  5  namely 
 mdefendance  in  operation ,  and  therefore  confe- 
 quently  in  Being  upon  the  body.    And  that  In- 
 
 4.07 
 
 *  frdPlutarch. 
 lib.  dtplttit. 
 Philoffb.4  c-7 
 qua  ex  Seneca 
 m  mum  collegu 
 Dionyf.  Gotho- 
 fnd.inlocisex 
 ipfo  Tbcobgicis. 
 Titul.dc  Ammo. 
 Cicer.  Titfc.  qu. 
 lih%\.Catomar 
 jor,pvsdefe- 
 neft.  &deAm- 
 cit.  I  (lam  mate- 
 rim  fuse  tratta- 
 runt.Aug.Tom. 
 
 I .  Eufeb.de  pra- 
 par*  Evang.  lib. 
 
 II.  ex  Vlatone 
 porphyr.  &c. 
 Nemefv£?teas 
 Ga%aus  in  Bed. 
 Erafi.  Conttrrc- 
 nus.  Alii, 
 
 *  7{ibilpoteft 
 perdere  effe  quod 
 nonperdit  atium 
 per  qutm  eft  : 
 Ift£  autemfor- 
 
 il  au.  pm  fifiteft  Cp- 
 
 pticcj]  w  pojfunt perdoc  alum  per  qucmfuntiquiafibiipfiftint\AHus.Nihil  au.empoteflu 
 tyfmperdere.  Contarcnus.  lib.  1  delmmrUAwm** 
 
 _  C  c  c  dependancc 
 
4-o8 
 
 *Cumde^4ti>- 
 matum  etrm- 
 tate  dificrimvs, 
 mm  leve  mo- 
 mcntum  apud 
 noi  hihet  con- 
 fenfa  Hom'h 
 wtmauttimcn- 
 tiuminftw  am 
 alentvim. 
 Sweep.  117, 
 
 JTreatife  of  the  ^Pafsions 
 
 dependance  is  manifeft  ,  Firft,  becaufc  the  ads 
 of  the  foule.areeduc'd immediately  in  it  felfe, 
 without  the  Intercedencc  of  any  organ  whereby 
 fenfitive  faculties  work.  Secondly  ,  becaufe  the 
 foule  can  perceive  and  have  the  knowledge  of 
 truth  of  univerfals%  of  rt  felfe,  otxAngels,  of  God, 
 can  affent,  difcourfe,  abftraft  ,  cenfurc,  invent, 
 contrive,  and  the  like-,  none  of  which  actions 
 could  any  wayes  be  produced  by  the  Intrinfccall 
 concurrence  of  any  material!  faculty*  Thirdly, 
 becaufe  in  Raptures  and  Extafes,  the  foule  is  (ask 
 were )  drawne  up  above  and  from  the  body, 
 though  not  from  informing  it,yet  certainely  from 
 borrowing  from  it  any  ailiftance  to  the  produce- 
 ing  of  its  operation.  All  which  prove,  that  the 
 foule  is  feparable  from  the  body  in  its  Nature, 
 and  therefore  that  it  is  not  corrupt  and  mortall 
 as  the  body. 
 
 Another  reafon  may  be  taken  from  the  LZni- 
 vcrfall  agreement  of  all  Nations  in  the  Earth  in 
 *  Religion  and  the  worfhip  of  fome  Deity,  which 
 cannot  but  be  railed  out  of  a  hope  and  fecret  Re- 
 folution  that  that  God  whom  they  worfhipped, 
 would  reward  their  piety,  if  not  here,  yet  in  ano- 
 ther life.  Nulla  gens  adeo  extra  leges  efl  projeBa  ut 
 non  aliquos  deos  credat,  faith  Seneca  5  whence  thofe 
 fi&ionsofthc  Poets  touching  Eljzium  and  fields 
 of  happineffe  for  men  of  honeft  and  well  orde- 
 red lives- and?  places  of  Torment  for  thofc  that 
 doe  any  way  ncgleft  the  bonds  of  their  Re- 
 
 ligion. 
 
 Ergo 
 
and  Vacuities  of  the  Souk, 
 
 fop 
 
 Efgoextrcemurfoenit^vnertim^malorum 
 Sufflicia  exfenditm* 
 Therefore  they  cxercifed  arc  with  paine, 
 Andpuniflimcnts  of  former  crimes  fuftaine. 
 For  in  this  life  it  is  many  times  in  all  places 
 fecne,  that  thofe  which  have  given  themfelves 
 moft  liberty  in  contempt  of  Gods  Lawes,  and 
 have  fuffered  themfelves  to  be  carried  by  the 
 fwinge  of  their  owric  rebellious  Paflions,  unto 
 all  injurious,  ambitious,  unruly  Pradfrfes  ,  have 
 commonly  raifed  themfelves  and  their  fortunes 
 more  than  others  ,  who  out  of  tendernefle  and 
 feare  have  followed  no  courfes  but  thofe  which 
 are  allowed  them.  And  yet  thefe  men  who  fuf- 
 fer  fo  many  indignities  out  of  regard  to  Religi- 
 on, doe  ftill  obferve  their  duties,  and  in  the  midft 
 of  all  contempt  and  reproach,  fly  into  the  bo- 
 fome  of  their  God :  And  as  Lncretim  himfelfc 
 that  Arch- Atheift  confefTcth  of  them : 
 
 — "    ' « Mult  a  in  rebus  acetiis 
 Acr\*$  advertunt  animos  ad  religimem. 
 Their  hearts  in  grcateft  bittcrnelTe  of  minde3 
 Unto  Religion  are  the  more  enclinde. 
 Their  very  terrors  and  troubles  make  than  more 
 zealous  in  acknowledging  fome  Deity  and  in  the 
 worfhip  of  it.  Hie  Pictatis  benos  t    would  not 
 this  cafily  have  melted  their  Religion  into  no- 
 thing ,  and  quite  diverted  their  minds  from  fo 
 fruitlefTe  a  fe verity ,  had  they  not  had  a  ftrong 
 and  indclcble  pcrfwafion  faftned  in  their  foules, 
 that  a  ftatc  would  come,  wherein  both  their  Pa- 
 tience fliould  be  rewarded,  and  the  infolcncie  of 
 
 Ccc  2  their 
 
4* 
 
 <*ATreati]e  of  the  Tafsions 
 
 their  Advcrfarics  repayed  with  the  juft  Ven- 
 geance they  had  deferved  i 
 
 As  for  that  Atheifticall  conceit,  that  Religion 
 is  only  grounded  on  Policie  y  and  maintained  by 
 Princes  for  the  better  Tranquillity  and  Setled- 
 nefle  of  their  States ,  making  it  to  be  only  Impt- 
 riorum  Vinculum,*  Bond  of  Government,that  the 
 Common- weale  might  not  fuffcr  from  the  fury 
 of  minds  fecure  from  all  Religion  ,  it  isafancie 
 no  leffe  abfurd>than  it  is  impious.  For  that  which 
 hath  not  only  beene  obferved  and  honoured  by 
 thofc  who  have  fcarce  had  any  forme  of  a  civill 
 Regiment  amongft  them,  but  even  generally  af- 
 fented  unto  by  the  opinions  and  pra&ice  of  the 
 whole  world,  is  not  3  Law  of  Policie  and  civill 
 Inftitution,  but  an  inbred  and  fecret  Law  of  Na- 
 ture dilated  by  the  conferences  of  men ,  and  af- 
 fented  unto,  without  and  above  any  humane  im- 
 pofition.  Nor  elfe  is  it  pofsible  for  Legall  infti- 
 tutions,  andtheclofeft  and  raoft  intricate  con- 
 veyances of  Humane  Policy  fo  rrtueh  to  entangle 
 the  hearts  of  men  (of  thcmfelves  enclinablc  to 
 liberty)  nor  to  fetter  their  confcicnces,  as  there- 
 by only  to  bring  them  to  a  regular  conformity 
 unto  all  government  for  feare  of  fuch  a  God,  to 
 whofe  Infinitncflfc,  Power  and  Majeftie  they  A f- 
 fent  by  none  but  a  civill  Tradition.  It  muft  be  a 
 vifible  chara&cr  of  aDeitie  acknowledged  in  the 
 Soulc ;,  an  irrefiftible  Principle  in  Nature ,  and 
 the  fecret  witnefle  of  the  heart  of  man,  that  muft 
 conftraihe  it  unto  thofe  fundry  religious  ceremo- 
 nies (obferved  among  all  Nations)  wherein  even 
 
 in 
 
and  Faculties  of  the  Soule. 
 
 in  places  of  Idolatry,  were  fome  fo  irkfome  and 
 repugnant  to  Nature,and  others  fo  voyd  of  Rea- 
 fon,  as  that  nothing  but  a  firme  and  deepe  Affu- 
 rance  of  a  Divine  Judgement,  and  of  their  owne 
 Immortality,  could  ever  have  impos'd  them  up- 
 on  their  confeiences.  And  befides  this  confent 
 of  men  unto  Religion  in  generall ,  we  finde  it  al- 
 fo  unto  this  one  part  hereof  touching  the  Soules 
 immortality.  All  the  wifeft:  and  beft  reputed 
 Philofophers  for  Learning  and  ftayedneffe  of 
 life,  and,  befides  them,even  Barbarians,Infidels, 
 and  favage  people  have  difcerncd  it.  -Adeo  nefcio 
 quo  modo  inh&tet  in  mtntibm  quaft  feculorum  quod- 
 dam  augurium  futurorumy  faith  Tulty*  The  Soule 
 hath  a  kinde  of  prefage  of  a  future  world  •,  And 
 therefore  he  faith,  that  it  is  in  mans  BodyaTe. 
 mntjanquam \7\d0m0 alien  &■> as  in anothers houfe  : 
 And  is  only  in  heaven  as  a  Lord  tdnquam  in  d$mo 
 fu*,  as  in  its  owne. 
 
 Though  in  the  former  of  thefe,  the  ignorance 
 of  the  Re[urreB'ton  made  him  erre  touching  the 
 future  condition  of  the  Body ,  wherein  indeed 
 confifts  a  maine  dignity  of  Man:  above  other 
 creatures.  And  this  Opinion  it  is  which  he  faith 
 was  the  ground  of  all  that  care  men  had  for  po- 
 fterity,to  fow  and  plant  Common- wealths,  to 
 ordainc  Lawes ,  to  eftablifh  formes  of  Govern- 
 ment, to  ercft  Foundations  and  Societies,  to  ha- 
 zard their  Blood  for  the  good  of  their  Country  * 
 all  which  could  not  have  beenc  done  with  fuch 
 frccdomc  of  Spirit,  and  prodigality  of  life,  un- 
 lefTe  there  were  withall  a  conceit  that  the  good 
 
 Ccc  3  thereof  I 
 
 4.II 
 
 Tufc  qu.ii. 
 
4-is 
 
 Tull.7ujc.qu. 
 lib.  i. 
 Senec-cp.  117. 
 
 J  Treatifeofthe  Tafsions 
 
 thereof  would  fome  way  or  other  redound  to 
 the  contentment  of  the  Authors  thcmfclves  af- 
 ter this  life:  for  it  was  a  fpeech  favouring  of  in- 
 finite Atheifme. 
 
 when  I  am  dead,  and  in  mine  Vrne  ^ 
 what  care  I  though  the  World  burnt  i 
 Now  although  againft  this  prcfent  Reafon 
 drawne  from  the  confent  of  men  ( which  yet  Hea- 
 thens themfelves  have  ufed)  It  may  be  alledged 
 that  there  hath  beene  a  confent  likewife  of  fome. 
 That  the  Soule  is  nothing  elfe  but  the  Eucrafie 
 or  good  Temperature  of  the  Body,  and  that  it  is 
 therefore  fubjeft  to  thofe  Maladies,  Diftempers, 
 Age,  SickncfTe,  and  at  laft  Death,  which  the  Bo- 
 dy is  ^  as  amongft  the  reft  Lucretius  takes  much 
 paincs  to  prove :  yet  the  Truth  is  -  that  is  Votum 
 magti  qmm  Judicium  5  never  ari$  £rme  opinion 
 grounded  on  Judgement  and  Reafon ,  but  rather 
 a  defireofthe  heart,and  a  perfwafion  of  the  Will 
 inticing  the  Undcritanding  fo  to  determine.  Tor 
 the  confcicnce  of  lewd  Epicures  and  fenfuall 
 minds,being  fometimes  frighted  with  the  flalhes 
 and  apprehenfions  of  Immortality.,  which  often 
 times purfucs them,  and  obtrudes  it  fclfeupon 
 them  againft  their  wills ,  fhining  like  lightning 
 through  the  chinks  &  crevifes(as  I  may  fo  fpeakj 
 of  their  Soulcs ,  which  are  of  fet  purpofe  clofed 
 againft  all  fuch  light,  fets  the  Reafon  on  work  to 
 invent  arguments  for  the  contrary  fide ,  that  fo 
 their  ftaggering  and  fcarcfull  impiety  may  be 
 fomcthing  emboldncd  ,  and  the  Eye  of  their 
 
 confei- 
 
andFacttkiesofthe  Souk. 
 
 confcicnce  blinded5and  the  Mouth  muffled  from 
 breathing  forth  thofe  fecret  clamors  and  fhrikes 
 of  feare.  The  Dcniall  then  of  the  Immortality 
 oftheSoule  is  rather  a  wifh  than  znOpimon,  a 
 corruption  of  the  Heart  and  Will,  than  any  Na- 
 turall  Affertion  of  the  undcrftanding  3  which 
 cannot  but  out  of  the  footfteps  and  reliques  of 
 thofe  firft  facred  Impreflions  3  acknowledge  a 
 fpirituall  refemblance  in  the  Soule  of  Man  unto 
 fome  fuprcame  Deity ,  whom  the  confeience  in 
 all  its  Enormities  doth  difpleafe :  And  therefore 
 it  is  obferved  that  the  Mind  of  an  Atheift  is  con- 
 tinually wavering  and  unfatisficd ,  never  able  fo 
 to  fmother  the  inbred  confeioufnes  of  its  im- 
 mortality, as  not  to  have  continuall  fuggeftions 
 of  feare  and  fcruple.  Wherefoever  there  is  an 
 impious  Heart  ,  there  is  alwayes  a  fhivering 
 judgement. 
 
 Another  Reafon  of  the  Soules  immortality 
 maybedrawne  from  the  dignity  and  prehemi- 
 nence  of  Man  above  other  Creatures  :  for  hee  is 
 made  Lord  over  them ,  and  they  were  ordained 
 to  be  ferviccable  to  him ,  and  Minifters  for  his 
 contentments  :  which  dignity  cannot  pofsibly 
 ftand  with  the  Mortality  of  the  Soule.Forfhould 
 not  many  other  Creatures  farre  exceed  Man  in 
 the  Durance  of  their  being  i  And  even  in  their 
 time  of  living  together ,  how  fubje&  toweake- 
 neffes,  fickneflc,  languishing,  cares,  feare,  jcalou- 
 fies,  difcontents,  and  all  other  miferies  of  Mind 
 and  Body ,  is  the  whole  Nature  of  Man ,  of  all 
 which  ^thcr  creatures  feele  the  leaft  difturbancer 
 
 Are 
 
 w 
 
 |  Bacon  Effay  of 
 Athelfmc. 
 
 OJ  fjSp^fn  mi 
 
 I  Had.  ?.  44^. 
 
41+ 
 
 care  folcbaC 
 
 «W  W    «7B<5TX« 
 
 Lact.l/b.6. 
 flic  av^e^ojr©* 
 
 i  claret,  Scrm.1. 
 j  .«&?  »if  «w  Horn. 
 |  &  dcm.  Alex. 
 j  Sftom*  lib.  3, 
 
 j  Edn.Hicnf. 
 
 A  Treatife  of  the  *Pafsions 
 
 Are  not  Men  here,  beyond  the  rcft,the  very  pro- 
 per fubje&s  and  receptacles  of  mifery  t  Is  not 
 our  heart  made  the  Naturall  center  of  feares  and 
 forrowes  <  and  our  Minds,  as  it  were ,  Hives  to 
 entertaine  numberlefle  fwarmes  of  flinging  and 
 thorny  Cares  t  Are  wee  not  Vaflals  and  Slaves 
 to  many  diftempered  pafsions  ?  Have  not  our 
 very  Contents  their  terror,  and  our  Peace  diftur- 
 bance  i  .Are  not  all  our  Comforts,  wherewith 
 wee  ft  rive  to  glut  and  ftuffe  our  felves  here ,  the 
 glorious  Vanities,  and  golden  delufions  and  co- 
 inages of  the  world  !  And  how  miferable  mud 
 their  miferies  be ,  whofe  very  happinefle  is  un- 
 happy i  And  for  Reafon,  what  comfort  could 
 wee  finde  in  it,  when  it  would  alwayes  be  pre- 
 fenting  unto  us  the  confederation  cf  an  eternall 
 lofte  of  all  our  contentments,  and  ftill  affright  us 
 with  the  dark  and  hideous  conceit  of  Annihila- 
 tion i  Mortality  and  Corruption  makes  Lln- 
 reafonablenefTeaPriviledge  5  And  in  this  cafe 
 the  Beafts  would  be  fo  much  the  more  happy 
 than  Man ,  by  how  much  the  letfe  they  know 
 their  owne  wretchedneffe.  An  Atheift  would 
 be  in  this  life  farre  happier  than  he  is,  if  he  could 
 bring  himfelfe  to  have  as  little  Reafon  as  he  hath 
 Religion. 
 
 Another  Reafon  may  be  taken  from  the  Na- 
 ture of  Mans  reafonable  Faculties.  To  every 
 Power  in  Man,  as  God  hath  afsigned  a  peculiar 
 operation ,  fo  likewife  hath  hee  given  it  Obje&s 
 of  equall  extent  thereunto ,  which  are  .therefore 
 able  to  accomplifh  its  naturall  defires,  whereby 
 
 it 
 
and  Faculties  of  the  Souk. 
 
 itfaftcneth  on  them.  And  for  thiscaufe  from 
 the  Nature  of  the  Obje&s ,  wee  eafily  rife  to 
 know  the  Nature  both  of  the  Faculties  and  Ef- 
 fence  •,  for  from  the  EfTencc  flowes  naturally  the 
 Faculty,from  the  Faculty  is  naturally  educed  the 
 Operation ,  which  requires  naturally  Obje&s 
 proportionally  convenient,  fatisfa&ory ,  and  of 
 equal!  extent.  Where  therefore  no  mortall  ob- 
 je<5t  beares  full  convenience,  nor  is  able  to  fatiate 
 and  quiet  the  Faculty;  there  it  and  the  EfTence, 
 from  which  it  flowes,  are  both  immortall.  Now 
 we  fee  fenfitive  Powers  finde  in  this  life  full  fa- 
 tisfadtion ,  as  the  Sight  from  all  the  Variety  of 
 Colours,  the  Eare  of  founds,  and  the  like:  only 
 the  Reafonable  Parts ,  the  Underftanding,  and 
 the  Will  can  never  be  replenifhed  in  this  eftate 
 of  Mortality.  Have  they  as  great  and  wide  con- 
 tentments, as  the  whole  frame  of  Nature  can 
 here  afford  them-,ftill  their  purfuites  are  reftlcfTe, 
 ftill  they  find  an  abfence  and  want  of  fomething, 
 which  they  cannot  finde.  Orbis  Alexandro  an* 
 guflus^  In  this  cafe  every  man  is  like  Alexander. 
 This  world  wherein  wee  now  converfe,  is  too. 
 ftraight  and  empty  to  fill  the  vaftnefTe5  and  limit 
 thedefiresoftheSouleofMan.  Only  the  fight 
 andpoffefsionofGod,  the  moft  infinite  good, 
 can  fatisfie  our  Underftandings  and  our  Wills. 
 For  both  thefe  Faculties  ( as  all  others  infuoGe- 
 nere)  ayme  at  fummum.  The  Underftanding  is 
 carried  ad  furnmam  Caufam  to  the  fir  [I  of  Truths  « 
 the  Will  adfuntmum  Bonum  to  the  laft  of  Ends  y  and 
 therefore  he  only  which  is  the  Firft  and  the  Laft, 
 
 D  d  d  can 
 
 4^ 
 
 Pecijtimadte, 
 &  vmquietum 
 eft  cor  nofirum 
 donee  requiefcat 
 into.  tAug.Cott- 
 fef.li.cti,vid. 
 Ibid.lib.^.cap. 
 lo.u.de  Trinit. 
 lib.  13. caps. 
 OmmmibiCo- 
 pid  qii£  dcu$ 
 mcus  non  eft, 
 Ezcftas  eft.  Con- 
 Mhb.i^c.Z. 
 Vid.etiam  de 
 Civ.VeUib.8. 
 cap. 8.  lib.  ii. 
 Ci3.l11.c1. 
 
^6 
 
 A  Treattfeofthe  ^Pafsions 
 
 canuitisfiethefe  two  fearching  and  unquiet  fa- 
 culties. Hi  motus  Animorum  atfo  k*c  certamina. 
 
 7befe  are  the  Motions,  this  tbeftrife 
 
 Of  S  ouk$i  affixing  unto  life. 
 All  the  Knowledge  we  heap  up  here,  ferves  on- 
 ly as  a  Mirrour  wherein  to  view  our  ignorance, 
 and  wee  have  only  light  enough  to  difcover  that 
 wee  are  in  the  dark.  And  indeed ,  were  there 
 no  Eftate  wherein  Knowledge  fhould  receive  a 
 Perfection  ,  and  be  throughly  proportioned  to 
 the  Heart  of  man  ,  The  labour  of  getting  the 
 Knowledge  wee  have  ,  and  the  vexation  for  the 
 want  of  what  wee  have  not ,  and  the  griefe  of 
 parting  fo  foonc  with  it,  would  render  the  vexa- 
 tion of  it  farre  greater  than  the  content. 
 
 Hoc  eft  qubdpaffes  *  cux  quis  nonprandeat  hoc  eft  * 
 Is  this  the  fruit,  for  which  we  faft  I 
 And  by  pale  ftudies  fooner  wafte  i 
 
 Do  we  toy  le  and  fwcat,  and  even  melt  our  felves 
 away  for  that  which  wee  fooner  forfake  than 
 finde  ?  Doe  wee  deny  our  felves  the  content- 
 ments and  fatisfa&ions  moft  agreeable  to  our 
 corporeall  condition,  being  without  Hope  of  ac- 
 compliihing  our  wifhes  in  another  eftate  t  It  is 
 naturall  for  gaining  of  Knowledge  to  haften  un- 
 to that  whereby  we  loofe  both  it  and  our  felves? 
 and  to  labour  for  fuch  a  purchafe ,  which  like 
 lightning  is  at  once  begun  and  ended,  yea  indeed 
 fooner  loft  than  gotten?  Certainly  were  man 
 not  confeious  of  his  owne  immortality ,  there 
 
 could 
 
and  V Acuities  of  the  Souk. 
 
 could  be  no  ftron-er  inducement  to  fottifhneffe, 
 luxury,  riot,  fenfuality,  and  all  other  unbridled 
 pr  cftifes.  It  is  regiftred  for  the  impiety  of  A- 
 thcifts-,  Let  us  eat  and arink^  for  to  morrow  tveefhaS 
 dye. 
 
 Another  Reafon  may  be  framed  after  the 
 fame  manner,  as  was  that  to  prove  the  Spirituali- 
 ty of  the  Soule  from  the  manner  of  its  operation. 
 And  it  is  gro  ;nded  on  thofe  two  ordinary  Axi- 
 omes  in  Philofophy ,  That  every  thing  is  received 
 according  to  the  quality  of  the  Receiver ■,  and  that  every 
 tbwg  bath  the  fame  manner  of^fjence^  at  it  hath  of  ope- 
 ration, Now  the  Soule  of  Man  can  eafily  receive 
 imprefsions  and  conceits  of  immortality  \  and 
 difcourfc  thereupon  :  therefore  alfo  it  is  in  its 
 ovvneEffence  and  nature  immortall.  Wee  fee 
 even  bf  tweene  things  meerely  corporeall,  as  the 
 ObjeB  and  the  fenfitive  Orgdn ,  how  fmall  a  dif- 
 proportion  works  incapacity.   Much  more  muft 
 it  be  found  in  fo  great  a  difference  as  would  be 
 betweene  immortality  of  Obje&s  and  corrupti- 
 on of  the  Soule  that  workethon  them.  We  can- 
 not pi&ure  an  Angel  or  Spirit,  nor  make  any  im- 
 materiall  ftamp  in  a  piece  of  wax,fince  a  corporeall 
 fubftance  is  capable  of  none  but  corporeall  im- 
 prefsiotis.    And  therefore  wee  fee  that  even  a- 
 moftgft  Bodies,  the  more  pure  and  fubtilethey 
 arc,  the  more  are  they  exempted  from  the  per- 
 ception' of  the  quickeft  and  moft  fpirituall  fenfe, 
 the  fight.  Now  the  mind  of  man  in  -Underftand- 
 ing,  is  but  as  wax  to  the  feale ,  or  as  a  Table  and 
 Picture  to  an  OLiedl  which  it  reprefents :  which 
 
 Ddd  2  is 
 
 ¥7 
 
4-iS    I     <*ATreatije  of  the  Tafsions 
 
 is  the  ground  of  that  Paradox  in  LAriftotlc>  that 
 in  understanding  the  Soule  is  (as  it  were)  made 
 theObjeft  that  is  underftood.  Becaufe,  as  the 
 Wax,  after  it  is  ftamped,  is  in  fome  fort  the  very 
 Seale  it  felfe  that  ftamp'd  it ,  namely  Representa- 
 tive, by  way  of  Image  and  refemblancc  5  fothe 
 Soule,  in  receiving  the  fpecies  of  any  Ob/eft,  is 
 made  the  pifture  and  image  of  the  thing  it  felfe. 
 Now  the  underftanding ,  being  able  to  appre- 
 hend immortality  (yea  indeed  apprehending  e- 
 very  corporeall  fubftance ,  as  if  it  were  immor- 
 tall,  I  meane  by  purging  it  from  all  groffe  mate- 
 rial! and  corruptible  qualities )  muft  therefore 
 needs  of  it  felfe  be  of  an  immortall  Nature.  And 
 from  the  latter  of  thofc  two  Principles ,  which 
 I  fpake  of,  namely ,  that  the  quality  of  the  Being 
 may  be  gathered  from  the  Nature  of  the  Opera- 
 tion, Ariftotlc  inferres  the  Separability  and  indepen- 
 dance  of  the  underftanding  on  the  Body,  in  the 
 third  de  Amma  afore-named :  For  the  Soule  be- 
 ing able  to  work  without  the  concurrence  of  any 
 bodily  Organ  to  the  very  a&  it  felfe  (as  was  be- 
 fore fhewed)  muft  needs  alfo  be  able  to  fubfift 
 by  its  owne  nature,  without  the  concurrence  of 
 any  matter  to  fuftaine  it.  And  therefore  hee 
 faith  in  the  fame  place ,  that  the  underftanding  is 
 fep arable,  mcompounded,  mpaflible  h  all  arguments 
 of  immortality.  Other  reafons  are  produced  for. 
 the  proofe  hereof,  taken  from  the  caufes  of  cor- 
 ruption, which  is  wrought  either  by  Contraries 
 working  and  eating  out  Nature  -,  or  by  Defeft  of : 
 the  Preserving  caufe ,  as  light  is  decayed  by  ab- 
 sence 
 
and  Faculties  of  the  Soule. 
 
 fence  oftheSunne*,  or  thirdly  by  corruption  of 
 the  fubjed  whereon  it  depends.  None  whereof 
 can  be  verified  in  the  Soule.  For  firffc ,  how  can 
 afty  thing  be  contrary  to  the  Soule,  which  recei- 
 veth  perfe<5Hon  from  all  things  *  for  IntetieBus 
 omnia  intelligit,  faith  K^iriflotle ,  yea  wherein  all 
 Contraries  are  reconciled  and  put  off  their  Op- 
 pofition  <  For  (as  a  great  man  excellently  fpeak- 
 cth)  thofe  things ,  which  deftroy  one  another  in 
 the  Worlds  maintaineand  perfeft  one  another  in 
 xhzMinde;  one  being  a  meanes  for  the  clearer 
 apprehenfionofthe  other.  Secondly,  God,  who 
 is  the  only  Efficient  of  the  Soule  (being  elfein 
 itfelfefimpleandindivifible,  and  therefore  not 
 capable  of  death,  but  only  of  Annihilation)  doth 
 never  faile,  and  hath  himfelfe  promifed  never  to 
 bring  it  unto  nothing.  And  laftly,  the  Soule  de- 
 pends not,  as  doe  other  Formes ,  cither  in  Ope- 
 ration or  Being,on  the  Body,being  not  only  ABut 
 informant^  but  fulfiftens  too ,  by  its  owne  abfo  - 
 lute  vert ue. 
 
 Ddd3 
 
 CHAP. 
 
 +IP 
 
 Mrnay  of 
 Chriftian 
 Religion. 
 Chap.  14. 
 
4*o 
 
 J  Treatife  of  the  Tafsions 
 
 Vid.  Ccel.  Tfyo- 
 dig.  lib.  i,  cap. 
 9  io  II.  Aug. 
 deGen  ad  lit. 
 I.  6.c.  ix,&c. 
 Pktonicii  Jen- 
 tcntia  facer, 
 Apottoldi  Tern- 
 plum.  Tertut.de 
 
 Tcrtiill.  de  fa- 
 ne Cbnfti.  V'J, 
 iAug.  lib. 7*de 
 Trimt.cap.6. 
 
 CHAP.  XXXV. 
 
 Of  the  Honour  of  Humane  Bodies  by  Creation, 
 by  (RefurreHion  j  of  the  Endowments  of  Glo- 
 rified Bodies. 
 
 Nd  now,  that  this  particular  of  im- 
 mortality may  farther  redound  both 
 to  the  Honour  and  comfort  of  Man, 
 I  muft  fall  upon  a  fhort  digreffion 
 touching  mans  Body  :  wherein  I  intend  not  to 
 meddle  with  the  Qneftion ,  How  mans  Body 
 may  be  faid  to  be  made  after  the  Image  of  God 
 (which  fure  is  not  any  otherwife,  than  as  it  is  a 
 fanftificd  and  (hall  be  a  Bieffed  Vcflcll ,  but  not 
 as  fome  have  conceited,  as  if  it  were  in  Creation 
 Imago  Ckriflifuturijiec  Dei  opus  tantum^fed  &  Pig* 
 nusx  As  if  Chrifthadbeenethepatterneof  our 
 Honour,  and  not  wee  of  his  Infirmity,  fincethe 
 Scripture  faith ,  Hee  was  made  like  unto  us  in 
 all  things,  and  that  he  AfTumed  our  Nature,  but 
 never  that  we  were,  but  that  we  fhall  be  like  un- 
 to him )  not,  I  fay,  to  meddle  with  this ,  I  will 
 only  briefly  confider  the  Dignity  thereof  in  the 
 particular  of  immortalhy^both  in  the  firft  ftruBnre^ 
 andinthelaft  Refurre&ionofit.  The  Creation 
 of  our  Bodies,  and  the  Redemption  of  our  Bo- 
 dies, as  the  Apoftle  calls  it.  What  Immunity 
 was  at  firft  given ,  and  what  Honour  fhall  at  hft 
 be  reftored  to  it.  In  which  latter  fenfe  it  fhall 
 certainly  be  Secundum  Imaginem,  after  his  Image, 
 
 who 
 
and  Faculties  of  the  Souk.  4.21 
 
 who  was  ?nmitia  the  Firft  fruits  of  them  that 
 rife.  That  as  in  his  Humility  his  Glory  was  hid 
 in  our  Mortality ,  fo  in  our  Exaltation  our  Mor- 
 tality fhall  be  fwallovved  up  of  his  Glory.  And 
 for  the  firft  eftate  of  Mans  Body,we  conclude  in 
 a  word :  that  it  was  partly  Mortall,  and  partly 
 Immortall :  Mottall  in  regard  of  poffibility  of 
 Dying,  becaufe  it  was  affe&ed  with  the  mutuall 
 A&ion  and  Paifion  of  corruptible  elements :  for 
 which  reafon  it  flood  in  need  of  reparation  and 
 recovery  ofitfelfe  by  food,  as  being  ftill  Corpus 
 Animate  >  and  not  Spirituals  Sc.  ?4/z/diftinguifli- 
 eth^aNaturall,  but  not  a  Spirituall  Body7  But 
 it  was  Immortalfjhat  is,Exempted  from  the  Law 
 of  Death  and  Diffolution  of  the  Elements,  in 
 vertueofGods  Covenant  with  man,  upon  con- 
 dition of  his  Obedience.  It  was  Mortall  Condi- 
 tione  Corporis,  by  the  Condition  of  a  Body  3  but 
 immortall  BeneficioConditorif,  by  the  Benefit  of  j  c^ipVidt qtj 
 its  Creation  •,  elfe  God  had  planted  in  the  Soule 
 fuchnaturall  defires  of  a  Body  wherein  to  work 
 as  could  not  be  naturally  attained-  For  the  Soule 
 did  naturally  defire  to  remaine  ftill  in  the  body. 
 In  the  naturall  Body  of  Adam  there  was  no  fin, 
 and  therefore  no  death,  which  is  the  wages  of 
 finne. 
 
 I  come  now  to  the  Redemption  of  our  Bodies 
 already  performed  in  pignore  if  in  Primitiis,  In 
 our  Head3&  in  fome  few  of  his  Members,  Enoch, 
 Elias ,  and  (as  is  probable)  in  thofe  dead  Bodies 
 which  arofe  to  teftifie  the  Divine  power  of  our 
 crucified  Saviour  •  and  fhall  be  totally  accom- 
 : plifhed 
 
 Aug.de  Gen.  ad 
 lit.ib.6.cap.zf. 
 deCiv.dei.  /.j^. 
 
 fti[t&  erudite 
 dffcrit  Gwg. 
 ZcctMn-Trail, 
 del  mag.  Dei. 
 
 4.  *~- 
 
4** 
 
 Eph.430. 
 Luk.*X.28. 
 
 Luk.l.£8. 
 Heb^ia. 
 Luk.ii.i8. 
 Rom.  8-  23. 
 Eph.1.7. 
 
 Ioh.i.  ia. 
 
 Eph  1. 14, 
 
 A  Treat  if e  of  the  Tafsions 
 
 plifhed  at  that  day  of Redemption ,as  the  fame  Apo- 
 ftle  calls  the  Laft  day:  that  day  of  a  full  andfi- 
 nall  Redemption  ,  when  Death,  the  lajl  enemy,  {hall 
 be  overcome.  And  well  may  it  be  called  a  day  of 
 Redemption,  not  only  in  regard  of  the  Creature  y 
 which  yet  groaneth  under  the  Maledi&ion  and 
 Tyrannie  of  finfull  Man :  nor  yet  only  in  refpeft 
 of  Mans  Soule,  which,  though  it  be  before  admit- 
 ted unto  the  purchafed  PoiTcffion  of  the  Glori- 
 fying Vifion,  and  lives  no  more  by  Faith  alone, 
 but  by  fight,  fliali  yet  then  receive  a  more  abun- 
 dant fulneffe  thereof,  as  being  the  day  of  the 
 Manifcftation  and  plenary  difcovery  both  of  the 
 Punifhing  Glory  of  God  in  the  Wicked,  and  of 
 his  Merciful  and  Admirable  Glory  in  the  Saints: 
 but  alio  and(as  I  think)  moft  cfpecially  in  refpedt 
 of  the  Body.  For  there  is,by  vertue  of  that  Om- 
 nipotent Sacrifice,  a  double  kinde  of  Redempti- 
 on wrought  for  us  :  The  one  Vindicative,  giving 
 us  Immunity  from  all  fpirituall  dangers  ,  deliver- 
 ing us  from  the  Tyrannie  of  our  Enemies ,  from 
 the  Severity ,  Juftice,  and  Curfe  of  the  Law  -, 
 which  is  commonly  in  the  New  Teftament  cal- 
 led fimply  Afce9>™  and  'a^jt^^,  a  Deliverance 
 from  evill  5  The  other  Purchafing^or  Munificent, 
 by  not  only  freeing  us  from  our  own  wretched- 
 neffe ,  but  farther  conferring  upon  us  a  Pofitivc 
 and  a  Glorious  Honour ,  which  Sc.  John  calls 
 «£««*,  a  Power,  Priviledge,  Prerogative,  and 
 Title  unto  all  the  Glorious  Promifes  of  Immor- 
 tality :  which  likewife  Se.  Paul  calls  s^w^c  *•« 
 7i07ot*0w,  the  Redemption  of  a  purchafed  Poffefton , 
 
 and 
 
and  Vacuities  of  the  Sortie. 
 
 and  a  Redemption  unto  the  Adoption  of  Sonnes.  Now 
 then  the  Laft  day  is  not  Totally  and  Perfe&ly  a 
 day  of  Redemption  unto  our  Soulcs  in  cither  of  thefe 
 fenfes,  fince  they  arc  in  this  life  delivered  from 
 the  Maledi&ion  of  the  Law,  from  the  Wrath  of 
 the  Judge ,  from  the  Tyrannic  of  the  Enemie, 
 fromtheRaigneofSinne,  and  by  Death  freed 
 npt  only  from  the  Dominion,  but  from  the  Pof- 
 feillon,  or  Affault  of  the  Enemie  •,  not  only  from 
 the  Kingdome,  but  from  the  Body  of  Sinne  h  and 
 is  withall  in  good  part  posited  of  that  BlifTe, 
 which  it  fhall  more  fully  enjoy  at  laft.  But  our 
 Bodies,  though  before  that  Great  day  they  par- 
 take much  of  the  benefits  of  Redemption,  as  be- 
 ing here  fan&ified  veffells ,  freed  from  the  Au- 
 thority and  Power  of  the  Devill,  World,  Flefh, 
 and  from  the  Curfe  of  Death  too ,  wherein  they 
 part  not  only  with  life,  but  with  finne^  yet  after 
 all  this  doe  they  want  fome  part  of  either  Re- 
 demption :  as  namely  to  be  raifed  and  delivered 
 from  that  difhonour  and  corruption ,  which  the 
 laft  Enemie  hath  brought  upon  them :  and  to  be 
 Admitted  into  thofe  Manfions  ,  and  inverted 
 with  that  Glory,  whereby  they  fhall  be  Totally 
 pofTefled  of  their  Redemption.  In  a  word,  the 
 Soule  is  in  its  feparation  fully  delivered  from  all 
 Enemies,  which  is  the  firft  -7  and  in  a  great  mea- 
 furc  enjoyeth  the  Vifion  of  God  ,  which  is  the 
 fecond  part  or  degree  of  mans  Redemption.  But 
 the  Body  is  not  till  its  Refurrc&ion,  either  quite 
 freed  from  its  Enemie,  or  at  allpoffefTed  of  its 
 Glory.  I  meanein  its  felfe,  though  it  be  in  its 
 
 Eec  Head, 
 
 w 
 
+M- 
 
 ATreat'tfeofthe  Tafcions 
 
 TertuU. 
 
 Vid,Au£.  de 
 Civ.  pfi.  lib.i$< 
 cap.  to.  &  13. 
 &  Epift.  146. 
 
 Head ,  who  is  PrimttU  &  Ptgnu*  Refurreftionis, 
 the  firft  fruits  and  carneft  of  our  Conqueft  over 
 Death. 
 
 Touching  the  Dignity  of  our  Bodies ,  though 
 there  be  more  comfort  to  be  had  in  the  Expecta- 
 tion, than  Curiofity  in  the  enquirie  after  it  5  yet 
 what  is  ufually  granted,  I  fhall  briefly  let  down. 
 And  firft,  it  (hall  be  Raifeda  whole  entire  and  per- 
 fect Body ,  with  all  the  parts  beft  fitted  to  be  Re- 
 ceptacles of  Glory  3  freed  from  all  either  the 
 Ufherers  in,  or  Attendants  and  followers  on  the 
 Grave,  Age,  Infirmity,  SicknefTe,  Corruption, 
 Ignominie,  and  Di(honour:And  {hall  rife  a  true, 
 whole,ftrong,and  honourable  Body.  Forthough 
 every  part  of  the  Body  fhall  not  have  thofe  pe- 
 culiar ufes,  which  here  they  have,  fince  they  nei- 
 ther eat  ^  nor  drinks  marry ,  nor  are  given  in  marriage, 
 but  are  as  the  Angels  of  God  :  yet  (hall  not  any  part 
 be  loft:  Licet enim of jiais  liber entur ,  jwliciis  reti- 
 nentur :  Though  they  are  freed  from  their  Tem- 
 porall  fervice  ,  for  which  they  were  here  or- 
 dained ,  yet  muft  they  be  refcrved  for  receiving 
 their  judgment,  whether  it  be  unto  Glory,  or 
 unto  Difhonour. 
 
 The  fecond  Dignity  is  that  Change  and  Al- 
 teration of  our  Body  from  a  NaturaUto  a  Spirt- 
 tuallBod]^  whereby  is  not  meant  any  Tranfub- 
 ftantiationfrom  a  Corporeall  to  a  Spirituall  fub- 
 ftance :  For  our  Bodies  fhall ,  after  the  Rcfurre- 
 <5Hon,be  conformable  unto  Chrifts  body,whirh, 
 though  glorious  ,  was  not  jet  a  Spirit,  butladflefh 
 and  bone,  as  webave.  Nor  is  it  to  be  underftood  of 
 
 athinne, 
 
— — —  —  —  llifc.  I  I  llll, 
 
 andVacultiesofthe  Souk. 
 
 a  thinne,  Aereall,  Invisible  Body  ( as  fomc  have 
 collected)  fince  Chrift  faith  of  his  Body,  after  he 
 was  rifen,  Viiete^  Palpate.  Wherefoever  it  is,  it 
 hath  both  its  quantity ,  and  all  fenfible  qualities 
 of  a  Body  Glorified  with  it.  It  is  a  ftrong  Argu- 
 ment, that  it  is  not  there,  where  it  is  not  fenfible*, 
 And  therefore  the  Do&rines  of  Fbiquitj ,  and 
 Tranfubfhntiation,as  they  give  Chrift  more  tha 
 he  is  pleafed  to  owne ,  an  Immenfity  of  Body  > 
 fo  doe  they  fpoyle  him  of  that ,  which  hee  hath 
 beene  pleafed  for  our  fakes  toaffume-,  Extenfi- 
 on,  Compa<5lure,  Mairine{Te,Vifibility,and  other 
 the  like  fenfible  Properties,  which  cannot  ftand* 
 with  that  pretended  miracle  whereby  they  make 
 Chrifts  Body  (even  now  a  Creature,and  like  un- 
 to ours  in  fubftancc ,  though  not  in  qualities  of 
 Corruptibility,Infirmity,Ignominie,Animality) 
 to  be  truly  inverted  with  the  very  immediate 
 properties  of  the  Deity.  True  indeed  it  is,  that 
 the  Body  of  Chrift  hath  an  efficacie  and  operati- 
 on in  all  parts  of  the  world-,it  worketh  in  Heaven 
 with  God  the  Father  by  Intercefion »  amongft 
 the  blefled  Angels  by  Confirmation-^  Earth,  and 
 that  in  all  ages ,  and  in  all  places  amongft  Men, 
 by  Juftification,  and  Comfort  5  in  Hell  amongft 
 the  Devils  and  Damped,  by  the  Tremblings  and 
 Fcares  of  a  condemning  and  convidling  Faith. 
 But  Operation  requireth  only  a  prefence  of  Vcr- 
 tue,  not  of  Subftance.   For  doth  not  the  Sunne 
 work  wonderfull  effe&s  in  the  bowels  of  the 
 Earth,  it  felfe  notwithftanding  being  a  fixed  Pla- 
 net in  the  Heaven?   And  why  fliould  not  the 
 
 Eec  2  Sunne 
 
 4.2* 
 
4*6 
 
 A  Treatife  of  the  Tafsions 
 
 Sunnc  of  Rightcoufnefle  work  as  much  at  the 
 like  diftance,  as  the  Sunne  of  Nature?  Why 
 fhould  he  not  be  as  Powerfull  Abfeitt,  as  he  was 
 Hoped  i  Or  why  fhould  the  Not  prefence  of 
 his  Body  make  that  uneffe&uall  now  5  which  the 
 Not  exifting  could  not  before  his  Incarnation  i 
 Why  fliould  we  miftruft  the  Eyes  o(StephenjL\\ax. 
 faw  him  in  Heaven ,  at  fuch  a  Diftance  of  place, 
 when  Abraham  could  fee  him  in  his  own  bowels 
 through  fo  great  a  Diftance  of  Time  i 
 
 That  Speech  then;  that  the  Body  fhall  be  a 
 Spirituall  Body,  is  not  to  be  underftood  in  either 
 of  thofe  former  fenfes :  but  it  is  to  be  underftood 
 firft  of  the  more  immediate  Union  and  full  In- 
 habitation of  the  vertue  and  vigour  of  Gods  Spi- 
 rit in  our  Bodies,  quickning  and  for  ever  fuftain- 
 ing  them  without  any  Afliftance  of  Naturall  or 
 Auimall  qualities  ,  for  the  repairing  and  aug- 
 menting of  them  in  recompencc  Gf  that ,  which 
 by  labour  and  infirmity,  and  the  naturall  oppo- 
 fitionof  the  Elements,  is  daily  diminifhed.  Se- 
 condly, it  fhall  be  fo  called  in  regard  of  its  Obe- 
 dience  &  Totall  Subje&ion  to  the  Spirit  of  God, 
 without  any  manner  of  Relu&ance  and  diflike. 
 Thirdly,  in  refpeft  of  thofe  Spiritual 'qualities \ 
 thofe  Prerogatives  of  the  Flefh ,  with  which  it  (hall 
 be  adorned,  which  are 
 
 Firft, a  Shining  and  Glorious  £ /^wherewith- 
 all  it  fliall  be  cloathed  as  with  a  Garment :  for 
 the  Juji  fhall  ftine  as  the  Sunne  in  the  Firmament. 
 Now,  this  flial  be  wrought  firft  by  vertue  of  that 
 Communion  ,  which  wee  have  with  Chrift  our 
 
 Head, 
 
and  Faculties  of  the  Souk. 
 
 Head,  whofe  Body ,  even  in  its  Mortality,  did 
 fhine  like  the  Sunne^  and  had  his  cloathes  white  as  light. 
 And  fccondly ,  by  diffufion  and  Redundancie  from 
 our  Soule  upon  our  Body,  which  by  the  Beatifi- 
 call  Vifion ,  filled  with  a  Spiritual!  and  uncon- 
 ceiveable  brightneffe,  fhall  work  upon  the  Body, 
 as  on  a  Subjeft  made  throughly  Obedient  to  its 
 Power  unto  the  Produ&ion  of  alike  qualities. 
 
 The  fecond  Spirituall  Property  fhall  be  1m- 
 fajsibility ,  not  in  refpeft  otPerfeBive ,  but  in  re- 
 fpeft  of  annoying,  difquieting,  or  deflruBive  Paf- 
 fion.  There  fhall  not  be  any  Warre  in  the  mem- 
 bers, any  fighting  and  mutuall  languifhing  of  the 
 Elements  $  but  they  fhall  all  be  fuftained  in  their 
 full  ftrength  by  vcrtue  of  Chrifts  Communion, 
 of  the  Inhabitation  of  the  Spirit,  of  the  Domi- 
 nion of  the  Glorified  Soule.  There  fhall  be  no 
 need  of  reft,  or  fleepe,  or  meat,  all  which  are 
 here  requifite  for  the  fupply  of  our  Infirmities 
 and  daily  defe&s ,  and  are  only  the  Comforts  of 
 Pilgrimage ,'  not  the  BleffcdnefTe  of  PoffcfTion. 
 For  although  Chrift  after  his  Refurre&ion  did 
 eat  before  his  Difciples,yet  this  was  none  other- 
 wife  done,  than  that  other,  the  Retaining  of  his 
 wounds,  which  was  only  For  our  fakes  5  that  our 
 Faith  touching  the  Truth  of  his  Body,  might  not 
 be  without  thefe  vifible  and  inferiour  WitnefTes, 
 by  which  he  wras  pleafed  to  make  his  very  Glo- 
 rified flefh  a  proportioned  Objeft  to  our  fraile 
 fenfc  and  faith,  that  fo  wee  might  thence  learne 
 confidently  to  rely  for  our  felves  as  well  on  the 
 Benefit  of  his  Exaltation,  as  of  his  Humility.  Or 
 
 Eec  3  it 
 
 4*7 
 
 7>e  mim  vi  A- 
 nim&  in  Corpus, 
 videCcelRho- 
 digjib.ivuq* 
 
4*8 
 
 Dc  fail*  T>ei. 
 tib.i4. 
 
 ita  nihil  perfo- 
 rm de  Corpora 
 ut  nihil  deforme 
 mantat  in  Cw 
 pore, 
 
 Vid.Aug.En- 
 chirid.c  91.& 
 de  Civ.Dei.lib. 
 *%.  cap,  19.20. 
 Tertul.de  Refur. 
 vitia  detrahen- 
 tur,  Naturafcr- 
 vabitur.  ^4ug. 
 deCiv.DciJ.2Z. 
 cap.  17. 
 
 J  Treat ife  of  the  ^Pafsions 
 
 it  was  done  (as  Sc.  Auguftine  fpssks)  NonexNe- 
 ce(?itate,fedexPotcftate  :  as  the  Surme  is  faid  to 
 draw  and  fuck  up  ftanding  waters  :  Non  Pabuli 
 EgeflatejtdVmutis  Magnitudinejtiot  to  Nourifli, 
 but  to  Manifcft  its  vertuc. 
 
 Thirdly,  the  Body  fliall  be  zflrong  andbeauti- 
 fall  Body,  throughly  able  to  minifter  unto  the 
 Soule  any  fervice,  wherein  it  fliall  imploy  it,and 
 fliall  be  no  longer,  as  it  is  now ,  the  cloggc  and 
 luggage  thereof.  It  fliall  likewife  be  free  from 
 all  blemifli  and  deformity  (  which  ever  arifeth 
 out  of  the  diftemper  &  difcord  of  the  Elements) 
 (as  it  is  by  good  probability  conje<fturcd)reduced 
 unto  a  full,  comely  and  convenient  ftature,  even 
 in  thofe ,  who  were  in  their  Death  contemptible, 
 Infants,  lame,  difmembred,  or  any  other  way 
 diflionoured  with  the  miferies  of  corruption  5 
 Natur£>non  injuria  reddimur,wc  fliall  be  reftored 
 to  our  Nature,  but  not  to  our  fhameh  the  Duft 
 fliall  ftill  retaine  and  bury  our  dishonour,  and 
 it  fliall  be  one  part  of  our  Glory  to  be  made  fit 
 for  it. 
 
 The  laft  quality  of  our  Bodies,  which  I  fliall 
 obferve,is  a  perfeft  futitilty  and  agility ,  bed  befit- 
 ting their  fervice  for  the  Soule  in  all  fpeedy  mo- 
 tion •  which  furely  fliall  be  there  fo  much  the 
 more  requifite,  than  here  on  earth,by  how  much 
 Heaven  is  a  more  ample  and  fpicious  Country. 
 And  thus  while  the  Body  is  made  an  attendant 
 on  the  Soules  glory,it  is  likewife  a  partaker  of  it. 
 Unto  thefe,  adde  the  fweet  Harmony  of  the  Af- 
 fe£ions,the  exaft  and  exquifite  Operation  of  the 
 
 fenfes, 
 
and  Faculties  of  the  Souk. 
 
 fcnfes,  the  Bodily  communion  and  fellowship  of 
 the  Saints,  and,  above  all ,  the  Eternall  Corpo- 
 reall  vifion  of  that  moft  facred  Body,  whence  all 
 ours  derive  their  degrees  of  Honour,  whofe  pre- 
 fence  were  truly  and  without  any  Hyperbole 
 able  to  make  Hell  it  felfe  a  Place  of  Glory :  how 
 much  more  that  Country  ,  andthofe  Manfions, 
 where  the  Soule  likewife  ihall  be  fwallowed  up 
 with  the  immediate  vifion  and  fruition  of  Di- 
 vine Glory.  Our  Soules  are  not  here  noble  e- 
 nough  to  conceive  what  our  Bodies  fhall  be 
 theie. 
 
 CHAP-  xxxvr. 
 
 Of  that  part  of  Gods  Image  in  the  Soule,  which 
 anfwereth  to  his  Tower,  Wifedome,  IQiow- 
 ledge  yHolines.  Of  Mans  Dominion  over  other 
 Creatures.  Of  his  Loye  to  knowledge.  What 
 remainders fbe  retaine  ofOrigtnaU  luftice. 
 
 He  other  Properties  or  Attributes  of 
 Godjof  which  Mans  Soule  beareth  an 
 Image  &  dark  rcfemblance,  arc  thofc, 
 which  according  to  our  Apprehenfion 
 feeme  not  fo  Intrinfecall  and  EfTcntiall  as  the 
 former.  And  they  are  fuch  as  may  be  either  ge- 
 nerally colle&ed  from  the  Manifeftation  of  his 
 worhy  or  more  particularly  from  his  ^W.Thefe, 
 which  referre  unto  his  Woth^  are  his  Pontr  in  Ma- 
 king and  Ruling  them  •,  his  wtfedom  in  Ordering 
 
 and 
 
 41? 
 
43©         §A  Treatife  of  the  Tafsions 
 
 and  Preferring  them  •,  his  Knowledge  in  the  Con- 
 templation of  them  :  and  of  thefe  it  plcafcth 
 him  at  the  firft  to  beftow  fome  few  degrees  upon 
 mans  Soule. 
 
 Concerning  the  Attribute  of  Power,  mod  cer- 
 taine  it  is  thatthofe  great  parts  of  Gods  work- 
 manfliip,  Creation,  and  Redemption,  are  incommu- 
 nicably  belonging  unto  him  as  his  owne  Prero- 
 gative Royall.  Infomuch  that  it  were  defperate 
 blafphemy  to  afliime  unto  our  felves  the  lead  re- 
 femblance  of  them.  Yet  in  many  other  proceed- 
 ings of  Gods  works,  there  is  fome  Analogic  and 
 Refemblance  in  the  Works  of  Men.  For  firft, 
 what  are  all  the  motions  and  courfes  of  Nature, 
 but  the  Ordinary  works  of  God  1  All  formes 
 and  intrinfecall  Motive  Principles  are  indeed  but 
 his  Inftrumcnts  •,  for  by  him  we  live,  and  move,  and 
 have  our  being*  And  of  all  other  works ,  mans 
 only  imitate  Nature :  as  Arifiotle  obferves  of  the 
 Works  of  An ,  which  peculiarly  belong  unto 
 Man  (all  other  Creatures  being  carried  by  that 
 naturall  inftinft  ,  which  is  Intrinfecally  belong- 
 ing to  their  condition  >  without  any  manner  of 
 Art  or  variety.)  The  Refemblances  of  Nature  in 
 the  Works  of  Art  are  chiefly  feene  in  thefe  two 
 Proportions  :  Firft,  as  Nature  doth  nothing  in 
 Vaine,  but  in  all  her  Works  aymes  at  fome  End, 
 the  PerfeBion,  or  the  Ornament,  or  the  Conservation 
 ofthetlniverfe  (forthofeare  the  three  ends  of 
 Nature  fubordinate  to  the  Maine,  which  is,  the 
 Glory  of  the  Makcr)fo  likewife  are  the  works  of 
 Art  all  dire&edby  the.underftanding  to  fome 
 
 one 
 
iii  miininii  i      ■--■-»    ni^waw— •»   "  '        ■"      "i"i  in    irn 
 
 and  Faculties  of  the  Soule. 
 
 43 
 
 one  of  thofe  ends;  either  to  the  perfe&ion  of 
 Men3fuch  are  all  thofe,  which  informe  the  Vn- 
 dcrftanding,  and  governe  the  life:  or  to  his 
 Corifervation,  as  thofe  dire <5ted  to  the  furthering 
 of  his  welfare,and  repairing  the  decayes,  or  fhel- 
 tering  the  weaknefles  of  Nature  :  or  laftly  to  his 
 Ornament,  fuch  as  arc  thofe  Elegancies  of  Art, 
 and  Curiofities  of  Invention,  which ,  though 
 not  neceflary  to  his  Being,  yet  are  fpeciall  ihftru- 
 ments  of  his  delight,,  cither  Sen  fitive  or  Intel- 
 lefluall. 
 
 The  fecond  Refemblance ,  is  betweene  the 
 
 Manner  and  Progrefleof  their  Workes :  for  as 
 
 the  Method  of  nature  is  to  proceed,  ab  imferfefti- 
 
 oribut  ad Ferfe^hra^tnd  per  determinata  Media  ad 
 
 f*um  Finem$  So  Art  likewife  as  is  plaine  in  thofe 
 
 which  are  Manuall)by  certain  fixed  rules,  which 
 
 alter  not,  proceeds  to  the  producing  of  a  more 
 
 perfe&  effeft,  from  more  rough  and  unformed 
 
 beginnings,by  the  help  of  Inflruments ,  appro- 
 
 priatcd  to  particular fervices.  But  this,becaufe 
 
 it  limits  Mans  dignity,as  well  as  commends  it,I 
 
 forbearetofpeakeof.  Though  even  herein  alfo 
 
 we  doe  feeme  to  imitate  God,  who  in  bis  great 
 
 worke  of  Creation  did  proceed  both  by  fucceffi. 
 
 on  of  Time,and  degrees  of  Perfe&ion  ^  only  it  is 
 
 Hecefity  in  us  which  was  in  him  his  WtU% 
 
 To  come  therefore  nearer,  it  is  obfcrvable, 
 tbatinthefirft  Ad  of  Gods  power,  in  the  Ma- 
 king  and  Framing  of  the  World,  there  was  No 
 thing  here  below  created  properly,  immediatly, 
 aud  totally,  but  the  Chaos  and  Ma(Te,orthe 
 I F  f  f  Earth 
 
4-n 
 
 ^A  Treat  fe  of  the  Tafii&ns 
 
 *V*d.Tert*t. 
 deKef*rreft.t* 
 z6.Ambrof* 
 
 Nyfen.Orat.i. 
 i&ftcUmuib  <• 
 min(m,&e. 
 ztugM  Gen.*d 
 
 '  Damtfc.de  0- 
 tbdd.fi4.Ui. 
 cap  30. 
 Savclsm  bit 
 anitxalmtn- 
 t^qxectpac'h 
 u*  alt *  Z>e- 
 erat  ttdhuc,  & 
 quod  Dstfttxa 
 run  extern 
 pajfetXAtu* 
 Horm  eft  Ovid 
 
 .Ma  J.  1. 
 
 >f£>i»i(iperptr 
 diurn  Hjptt) 
 dcjeivit  tum 
 fitb  quo  efie  de- 
 bttitfubdiimtji 
 (it  fupraqit* 
 e  fie  debut;. 
 
 Earth  without  forme,andvoide  out  of  the  Obe- 
 dience whereof,  his  Power  did  farther  educe  and 
 extraft  thofc  Wonderful  ^Various,  and  Beauti 
 full  Formes,  which  doe  evidently  fee  forth  uato 
 the  Soule  of  Man,  the  Glory  and  Majfrfiie  of 
 him  that  made  them.  By  a  final!  Refemblance 
 of  this  manner  of  Working,  Man  alfo  in  thofe 
 Workes  of  Art,  peculiar  to  him  from  other 
 Creatures,  doth  ex  PotentU  Obedicntiali  (aathe 
 Schooles  call  it )  out  of  the  Obedience  and  Sub- 
 je&ion  of  any  propofed  MafTe  produce,  Non  per 
 Katttramfcdpcr  \mperinm,  not  out  of  the  Nature 
 of  the  Subjeft  ,  but  by  the  command  of  Rea- 
 fon  fundry  formes  of  Art  full  of  Decency  and 
 Beauty. 
 
 And  for  Government ,  I  meane  Subordinate, 
 and  by  Derivation  or  Indulgence,  it  is  mani- 
 feft  that  all  Creatures  inhabiting  the  World 
 with  bim,werefubduedunto,Man;  and,next  un- 
 to the  Glory  of  the  great  Maker,  were  ordained 
 for  his  fervice  and  benefit*.  And  therefore, 
 when  ever  wee  finde  any  of  them  hurtfull  and 
 Rcbeljiotis,  wee  cannot  but  remember  that  the 
 occafion  thereof  was  our  owne  difloyal- 
 ty  •  they  doe  but  Revenge  their  great  Matters 
 wrong,  andjOiitofaFaithfuIl  care  and  jealoufic 
 to  Preferve  his  Honour,  Renounce  their  Fidelity 
 and  Obedience  to  a  Trairotu*.  And  indeed  how 
 can  we  looke  to  have  our  Dominion  intire  over 
 Beafband  inferiour  Creatures,  when  by  contK 
 nuall  Enormities  we  make  our  felves  as  one  of 
 them  ? 
 
 Th:s 
 
andT* acuities  of  the  Souk. 
 
 This  Dominion  of  Msn  over  the  Creatures, 
 fheweth  it  felfe  in  fcvcrall  things.  In  the  Admi- 
 rable skill 'that  man  hcth  to ufe  the  Creatures,  un- 
 to Rational  and  Artifi  iall  Ends,  which  no  other 
 Creature  can  doe.  As  the  Fire  is  an  Inftrumcnt 
 to  the  Smith,the  Founder,the  Chymift,to  every 
 Artificer  :  The  winde  and  water  ordered  to 
 grinde  Corne,  to  carry  up  an  i  downe  Vcflcls; 
 Stones  and  Timber  to  make  goodly  Frames  of 
 building.   There  is  notthe  meaneft  of  Cceatures 
 whereof  the  Reafon  of  man  hath  not  found  out 
 fome  needfull  ufe  tending  either  unto  life,  or 
 health,  or  pleafure,  oreafc,  or  facility  of  opera- 
 tion, or  fome  one  or  other  end  for  the  fervice 
 of  man. 
 
 In  the  f fare  tfaat  even  now  God  hath  placed  in 
 many  great  2nd  ftrong  Creatures  towards  Man, 
 fo  that  one  Childe  is  able  to  drive  a  whole  Herd 
 of  them  before  him*  In  the  skill  which  Man 
 hath  to  tame  and  fubdue  fierce  Creatures,  which 
 othcrwife  might' annoy -him  •,  and  to  make  ufe 
 even  of  Vipers ,  and  poyfonous  Creatures  .unto 
 wholfome  ends.  In  the  power  which  he  hath  to 
 i*ftru&  docile  Creatures ,  as  the  Elephant,  the 
 Dogg^the  Horfe,the  Bird,to  obey  the  Dictates, 
 and  to  imitate  the  exprefllons  of  humane  Reafon.1 
 In  the  ftrange  Inftindt  that  God  hath  put  Into 
 fome  hurtfull  Creatures  to  feare  man ,  as  the 
 Serpent  ;  into  others  to  come  abroad  at  fuch 
 time*  only  when  man  ftayhb  in,  and  wbenthe^Sm 
 ari[tb  for  manlt$ijk  forth  unto  bis  wofk%  then  they  lye 
 dmne  in  their dams. 
 
 Fffa  The 
 
 w 
 
 Vld,  VUn  lib.%. 
 J™  3  7- 
 
 PlinMhXc.$. 
 
 7/&*xo4.io.a3< 
 
434- 
 
 Gen. i j it  Qyz. 
 
 A  Treatife  of  the  Tafsions 
 
 The  Grounds  of  this  Dominion  are,  i.  The 
 Originall  grant  and  deed  of  Gift  made  by  God 
 unto  man,  both  in  the  Creation  of  the  world 
 unto  A dam ,  and  in  the  Reparation  of  it,  unto 
 ATo^.Unto  both  whom  God  brought  the  Crea- 
 tures, and  delivered  them  unto  their  cuftody  and 
 difpofition.  2.  The  Order of  Nature,  which  di- 
 tfteteth  this  Law  unto  the  Creatures ,  that  the 
 more  imperfect  and  ignorant  fhould  be  regula- 
 ted by  thofe  which  are  mod  wife  and  perfect -7 
 elfc  power  let  loofe  from  wifedome,  would  pre- 
 fcntly  fill  the  face  of  Nature  with  confufion  and 
 diforder.  3.  The  Providence  of  God,  implant- 
 ing a  notable  inftinft  of  awfulneffe,  obedience, 
 docility ,  ferviceableneflfe  in  the  Creatures  to- 
 wards man  \  and  of  wifedome  and  fagacity  in 
 man  for  the  ufe  of  them,  4-.  The  generall  end  of 
 Gods  Glory  :  For  the  other  Creatures  cannot 
 aftively  and  intentionally  direft  their  Faculties 
 or  Vertucs  unto  God ,  as  having  no  Knowledge 
 of  him:But  Man  having  Gods  glory  for  his  own 
 end  ,  is  able  in  the  Ufe  of  all  the  Creatures 
 (which  God  made  for  himfelfe) ,  to  contemplate 
 the  various  wifedome,  power ,  goodneffe,  pro- 
 vidence of  God,and  to  dircft  them  all  to  the  fct- 
 ting  forth  of  his  Glory. 
 
 This  Dominion  ftandeth  firftina  folemne  Deli- 
 very andSeifin,  and  poffcfllon  given  by  God 
 unto  Man,  when  the  Creatures  were  cither  by 
 theMiniftry  of  Angels  ,  or  fomc  other  aft  of 
 Manudu&ion  brought  unto  \*4dam ,  and  put  in^ 
 to  his  hands ,  and  received  names  from  him  in 
 
 *  token 
 
andFactiltiesofthe  Souk. 
 
 *  token  of  his  fpcciall  authority  over  them,  to 
 command  them  by  their  names.  As  the  Sub- 
 jects of  a  Prince  doe  in  a  more  folemne  manner 
 prefent  their  homage  and  fealties  before  him  at 
 his  Inauguration. 
 
 Secondly,  in  a  plenary  power  over  them ,  and 
 that  Two-fold  $  a  power  to  Awe,  and  fubdue  them 
 to  his  Government :  Let  the  feare  of  you  and  the 
 dread  of  you  Be  upon  all  living  Creatures  en  the 
 earth$c  And  a  power  to  ufe  them.  Their  Na- 
 tures for  Contemplation  ,  and  Delight.  Their 
 Abilities^  Sagacities,  Strength,  Swiftnefle,  Sym- 
 pathies, Antipathies,  unto  fuch  ends  whereunto 
 they  fhould  be  ferviceable.  Their  Lives  and 
 Suv fiance  to  Aliment,  Indument,  Ornament,  or 
 any  other  ufe ,  when  Mans  Neceflity  fliould  re- 
 quire it. 
 
 And  this  Power  of  Man  over  the  Crea- 
 tures, was  mod  General! ,  reaching  to  thofe 
 with  whom  he  had  the  leaftfociety^  the  Fifties 
 of  the  Sea,  and  the  Fowlcs  of  Heaven.  Moft 
 Eafte,  both  by  reafon  of  the  InftinB  which  God 
 put  into  the  Creatures  to  feare  and  ferveMan, 
 and  of  the  vrtfedome  which  hee  put  into  Man 
 to  difcernc  the  natures  and  fitneffe  of  feverall 
 Creatures  for  feverall  ferviccs,  and  accordingly 
 to  apply  them.  Moft  Equall and  ]uft,wkhout  fin, 
 tyranny,  oppreffion,  violence,  under  which  the 
 Creature  now  groancth,  and  is  made  fu&jefi  unto 
 Vmity^.%  the  Apoftle  fpcakcth. 
 
 This  part  or  Gods  Image  in  Man ,  is  by 
 his  Fall  much  weakned  ,    as  wee  may  ob- 
 
 w 
 
 Fff  3 
 
 ferve 
 
 *  Dominantit 
 mm  eft  wrmm 
 imponere.vid.A. 
 Gell 'Jib.ij,  cap. 
 nlt.cic.ad  Attic. 
 Ub4.Ep.14.Ub. 
 7. ep. Z.Sue  ton. 
 iftOHav.  cioi. 
 Vid.Cafaub.  in 
 Baro'ft.exercit. 
 13.  fed.  13. 
 Briffc*  deform, 
 lib.  7. 
 
4-M* 
 
 ATreatifeoftbe  ^Pafsions 
 
 Obfirvatum  Pe- 
 rnio ex  Hugo- 
 ne.inGen.1.16. 
 
 fervc  by  the  Rebellion  and  Infurre&ion  of  the 
 Creatures  againft  him  :  So  that  though  by 
 wifedomc  hee  tame  many  Creatures ,  yet  hec 
 cannot  with  his  brow  and  countenance  Awe 
 them  as  hee  could  at  firft.  Wee  finde  the 
 Starres  fighting  againft  one  5  the  Sunne  and 
 Moone  againft  another  -7  the  Earth  againft  Co- 
 rahj  the  Sea  againft  Pharoah  ,  the  Fire  againft 
 i^dhazia  ,  the  Lyons  againft  Samaria  y  the 
 Quailes  agiinft  Ifrael ,  the  Afte  rcfufing  the 
 fervice  ,  and  rebuking  the  madnefle  of  Bala- 
 am. The  IpfTe  and  diminution  of  this  Power 
 is  notably  fcene  in  this  ,  that  mans  Authori- 
 ty is  periflied,  or  much  abated  over  the  greatefl 
 and  over  the  fwaffeft  of  Creatures.  The  one 
 with  power  and  ftrength  affright  him,  the  o- 
 ther  with  nimbleneffe ,  or  with  number  efcape 
 him.  The  one  an  exprobration  of  his  weak- 
 nefTe  5  the  other  of  his  vilenefle.  And  there- 
 fore when  God  plagued  Egypt  ,  hec  did  it 
 not  by  Lyons  and  Tygers  ,  but  by  Locufts, 
 and  Frogges,  and  Lice,  the  weakeft  and  bafeft 
 Creatures  :  So  hee  refifted  the  pride  of  Pha- 
 roah, fo  hee  confumed  the  pride  of  Herody  ma- 
 king bafe  things  to  vindicate  his  Glory  ,  and 
 weake  things  to  execute  his  Juftice  upon  the 
 pride  of  thofe  who  thought  thcrafelves  Great 
 enough  to  rob  him  of  his  Glory,  and  to  out- 
 face his  Juftice. 
 
 But  though  this  Dominion  be  by  finne  di- 
 miwfhed,  yet  it  is  not  extingutjhed  y  but  in  part 
 Continued .,  and  in  part  Renewed  unto  us. 
 
 Continued 
 
and  Faculties  of  the  Souk. 
 
 Continued  by  the  Gencrall  Providence  of  Godr 
 whereby  hee  is  pleafed  to  prefcrve  things  in 
 that  courfe  of  Subordination  wherein  firft  hee 
 made  them,  and  like  a  gracious  Prince,  to  con- 
 tinue unco  Man  the  uFe  of  his  Creatures,  even 
 then  when  hee  is  a  prifoner  unto  his  Juftice* 
 Renewed,  by  the  P>0w*/i?  and  Grant  madeagaine 
 unto  Noah.  And  there  is  a  Double  Promife 
 under  which  wee  may  enjoy  the  Creatures, 
 the  one  a  Morali  Promise  made  unto  Induflry, 
 as,  The  Diligent  band  maketb  Rich  •  and ,  hee  that 
 Plowetb  his  Land,  fhall  have  Plenty  of  Come  :  the 
 other  an  Evangelicall  Promife  made  unto  Piety, 
 and  Faith  in  Chrift ,  whereby  is  given  unto 
 Ghriftian  men  both  a  freer  ufe  of  the  Crea- 
 tures than  the  Jens  had  ,  and  a  purer  ufe  than 
 the  nicked  have.  For,  unto  the  Cleane  all  things 
 are  Cleane. 
 
 And  this  Grant  of  God  doth  fometimes 
 fhew  it  felfe  extraordinarily ,  as  in  the  Obedi- 
 ence of  the  Crowes  to  Eliah  ,  the  Viper  to 
 Paul,  the  Lyons  to  Daniel,  the  Whale  to  Jo- 
 nah, the  Fire  to  the  three  Children ,  and  the 
 trembling  and  feare  of  wildc  Beafts  towards 
 many  of  the  Martyrs  :  Alwayes  Ordinarily,  in 
 ordering  and  difpenfing  the  courfe  of  Nature 
 fo  3  as  that  Humane  Society  may  be  prefer- 
 ved  ,  both  by  power  in  fubduing  the  Crea- 
 tures which  hee  muft  ufe  ,  and  by  wife- 
 dome  in  cfcaping  the  Creatures  which  hee 
 doth  feare. 
 
 Now  for  the  fecond  Attribute ,  *  wifedofnt, 
 
 there 
 
 4*7 
 
 Eufeb.Uk.l.c.7. 
 Ignii  Poly car^  . 
 fumnon  tetigit. 
 Eufeb.  I4.C.1+ 
 
 Ecclcs.y.iG. 
 
4?8 
 
 Col.  3.10. 
 Gen  ».  i?2J 
 
 *  Ioh.  1.  f. 
 Eph.4.17.18. 
 Rom.  j.  13. 
 Col.  x.  11. 
 Prov.n.  I  f. 
 
 sATreatife  of  the  Tafiions 
 
 there  is  alfo  a  remainder  of  the  Image  there- 
 of in  Man  :  for  albeit ,  the  fall  and  corrupti- 
 on *  of  Nature  hath  darkned  his  eyes,  fo  that 
 hee  is  enclined  to  worke  Confufedly  ,  or  to 
 walk  as  in  a  Maze  ,  without  Method  or  Or- 
 der ( as  in  a  Stormc  the  Guide  of  a  VclTell 
 is  oftentimes  to  fcek  of  his  Art  ,  and  forced 
 to  yeeld  to  the  windes  and  waves )  yet  cer- 
 taine  it  is  that  in  the  minde  of  Man  there  ftill 
 remaines  a  Pilot,  or  Light  of  Nature  -,  many 
 Principles  of  Pra&icall  prudence  ,  whereby 
 (though  for  their  faintings  a  man  do's  often 
 mifcarry  and  walkc  awry  )  the  courfe  of  our 
 A&ions  may  be  dirc&ed  with  fuccefTe  and  if- 
 fue  unto  Civill  and  Honeft  ends.  And  this  is 
 evident,  not  only  by  the  continuall  pra&ifc  of 
 Grave  and  Wife  men,  in  all  States  ,  Times, 
 and  Nations  •  but  alfo  by  thofe  fundry  lear- 
 ned and  judicious  Precepts,  which  Hiftorians, 
 Politicians  ,  and  Philosophers  have  by  their 
 naturall  Reafon  and  Observation  framed  for 
 the  compafling  of  a  Mans  juft  ends  ,  and  alfo 
 for  Prevention  and  difappointment  of  fuch  in- 
 conveniences as  may  hinder  them. 
 
 Laftly,  for  the  Attribute  of  Knowledge,  It 
 was  doubtleflc  after  a  moft  eminent  manner 
 at  firft  infufed  into  the  Heart  of  Man  ,  when 
 hee  was  able  by  Intuition  of  the  Creatures  to 
 give  unto  them  all  Names,  according  to  their 
 fcyerall  Properties  and  Natures  •  and  in  them 
 to  fhew  himfelfe  ,  as  well  a  Philofopher,  as 
 a  Lord,   Het  filled  them  ,  fayth  Siracides  ,  mtb 
 
 the 
 
and  Faculties  of  the  Soule. 
 
 the  Knowledge  of  Vnderftanding.  And  herein  ,  if 
 wee  will  bclecve  -Ariftotle  ,  the  Soule  is  moft 
 neerely  like  unto  God>  whofe  infinite  Delight  is 
 the  Eternall  Knowledge  and  Contemplation  of 
 himfelfe,  and  his  Works.  Hereby,  faith  hee, 
 the  Soule  of  man  is  made  moft  Beloved  of  God, 
 and  his  minde,  which  is  Allied  unto  God  %  is  it 
 felfe  Divine,  and,  of  all  other  parts  of  Man,moft 
 Divine.  And  this  made  the  Serpent  ufethat  In- 
 finuation  only,  as  moft  likely  to  prevaile ,  for 
 compafling  that  Curfed  and  miferable  project 
 of  Mans  ruine.  By  meanes  of  which  Fall,though 
 Man  blinded  his  underftanding ,  and  robd  him- 
 felfe of  this ,  as  of  all  other  bleflcd  habits ,  I 
 meane  of  thofe  excellent  Degrees  thereof, which 
 he  then  enjoyed :  yet  ftill  the  Defirc  remaines 
 Vaft  and  impatient ,  and  the  purfuit  fo  violent, 
 that  it  proves  often  pra?judiciall  to  the  cftate 
 both  of  the  Body  and  Minde.  So  that  it  is  as  true 
 now,  as  ever,  that  Man  is  by  Nature  a  Curious 
 and  inquiringCreature,of  an  A  dive  and  reftleffe 
 Spirit,  which  is  never  quiet ,  except  in  Motion, 
 winding  it  felfe  into  all  the  Pathes  of  Nature  $ 
 and  continually  traverfing  the  World  of  Know- 
 ledge. There  arc  two  maine  Defires  naturally 
 ftamped  in  each  Creature  5  a  Defire  of  perfetling, 
 andaDefire  of  Perpetuating  himfelfe.  Of  thefe 
 Ariftotle attributeth  in  the  higheft  degree,  the 
 latter  unto  each  living  Creature,  when  he  faith, 
 that  of  all  the  works  of  living  Creatures,  the 
 moft  natural!  is  to  Generate  the  like :  and  his 
 Reafon  is  <*  «  «•«  «j  a  e«*  twrixmi ;  «a.v«t»«}.  Becaufe 
 
 hereby 
 
 \%9 
 
 Ethic.  1. 10 
 
 Ggg 
 
 C4. 
 
440 
 
 JTreatifeofthe  Tafsions 
 
 hereby  that  Immortality  (  the  Principal  end 
 (as  hec  there  fuppofeth)  of  all  naturall  Agents) 
 which  in  their  owne  Individuals  they  cannot  ob- 
 taine,  they  procure  by  deriving  their  Nature  un- 
 to a  continued  off-fpring  and  fucceilion  But 
 (though  in  regard  of  life  it  hold  true  of  all)  Man 
 notvvithftanding  is  to  be  exempted  from  tile  uni- 
 verfality  of  this  Aflertion.  And  of  himfelfe  that 
 other  defire  of  PerfeUion ,  -which  is  principally , 
 the  defire  of  Knowledge  (for  that  is  one  of  the 
 principall  advancements  of  the  Soule)  fhould 
 not  only  in  a  Pofitive  fenfe ,  as  Ariftotk  hath  de- 
 termined in  the  Entrance  to  his  Metaphyficks, 
 but  in  a  Superlative  degree  be  verified  3  that  He 
 is  by  nature  defirous  of  Knowledge.  This  being 
 the  Principall  thing  (to  ufe  Ariftotle  his  owne 
 reafon)  whereby  Man  doth  «*  e«'«  p*%  Partake 
 of  Divinity ,  as  I  obferved  before  out  of Arifioth 
 himfelfe.  And  the  reafon  of  the  difference  be- 
 tweene  Man  and  other  Creatures  in  this  parti- 
 cular is  :  Firft,  BecaufeMan  hath  not  fuch  ne- 
 ceffary  ufe  of  that  former  defire,  as  others  have, 
 in  regard  of  his  owne  Immortality ,  which  takes 
 away  the  Necefsity  of  Propagation  to  fuftaine 
 his  Nature.  And  fecondly,bccaufe  Knowledge, 
 the  Perfe&ion  of  the  Soule,  is  to  Man  (as  I  may 
 fo  fpeake)  a  kinde  of  Generation^  being  of  fuffici- 
 encie  to  exempt  the  Perfon,  endued  therewith, 
 from  all  injurie  of  Time,  and  making  him  to  fur- 
 vive  and  out-live  his  owne  Mortality.  So  that 
 when  the  Body  hath  furrendred  unto  each  Re- 
 gion of  the  World  thofe  Elements  and  Prin- 
 ciples, 
 
andVacukiesofthe  Souk. 
 
 ciples  whereof  it  was  compos'd  j  and  hath  not 
 fo  much  as  Duft  and  Cinders  left  to  teftifie  that 
 Being,  which  once  it  had  ,  then  cloth  the  Name 
 lie  wrapped  in  the  Monuments  of  Knowledge, 
 beyond  the  reach  of  Fate  and  Corruption, 
 
 The  Attributes  of  God,  which  are  manifefted 
 more  efpecially  in  his  Word,  though  fundry,yet 
 (as  farre  forth  as  they  had  ever  any  Image  in 
 Man)  may  be  comprized  in  this  more  Generall 
 one  of  HolineJJe.  Whereby  I  underftand  that 
 Abfolute  and  Infinite  GoodnefTe  of  his  Nature, 
 which  is  in  him  moft  Perfect,  Pure,  and  Eter- 
 nall.   Ofwhich3  though  Man  according  to  that 
 meafure,  as  it  was  unto  him  communicated,  was 
 in  his  great  Fall  utterly  rob'd  and  fpoyl'd,  as  not 
 being  able  in  any  thing  to  referable  it ,  or  to 
 retaine  any  the  leaft  Prints  of  thofe  Pure  and  Di- 
 vine Imprefsions  of  Originall  RighteoufnefTe  ; 
 yet  (till  there  remaines ,  even  in  depraved  and 
 Polluted  Nature  fome  (had  owes  thereof:  There 
 is  ftil  the  Opm  Oftratum  in  many  Actions  of  Mor- 
 tality ,  though  the  Obliquity  of  the  Heart ,  and 
 Ignorance  of  the  true  end ,  whether  it  fliould  be 
 dire&ed,  take  away  the  GoodnefTe  and  the  San- 
 <5tity  thereof.  The  top  and  highefl  pitch  of  Na- 
 ture toucheth  the  hemme  andloweft  of  Grace. 
 We  have  in  us  the  Teftimonies,  though  not  the 
 GoodnefTe  of  our  firfteftate  •  the  Ruines  of  a 
 Temple  to  be  lamented ,  though  not  the  holy 
 Places  thereof  to  be  Inhabited.   It  is  true  indeed 
 thofe  great  endowments  of  the  moft  fevere  and 
 llightned  Heathen  \  were  indeed  but  glorious 
 Ggg  2  miferies 
 
 4.41 
 
 i 
 
44* 
 
 A  Treatife  of  the  Tafsiom 
 
 mifcrics  and  withered  Vertues,  in  that  they  pro- 
 ceeded from  a  depraved  Nature,  and  aymedat 
 finifter  and  falfe  ends :  yet  withall  both  the  cor- 
 ruption of  them  proves  their  precedent  lofTe 
 (which  alfo  the  Heathen  themfelves  efpied  in 
 their  diftinilion  of  Ages  into  Golden  and  Iron 
 times:)  And  likewife  the  purfuit  and  pra&ice  of 
 them' (though  weak,  imperfeft,  corrupt)  imply 
 manifeftly  that  there  was  much  more  an  Origi- 
 nall  Afpiring  of  Nature  in  her  perfection  to  be 
 like  her  Makerinanabfolute  and  uniyerfall  Pu- 
 rity. Now  in  this  Recftitude  and  Perfeft  Regu- 
 larity of  the  Soule  in  this  divine  Habit  of  Origi- 
 nall  Juftice  did  man  moft  eminently  beare  the 
 Image  and  Signature  of  God  on  him.  And 
 therefore  not  with  {landing  we  continue  ftill  Im- 
 mortally Spiritual^  Reafonable  $  yet  we  are  faid 
 to  have  defaced  that  Image  in  us  by  our  heredi- 
 tary Pollution.  And  hee  alwayes  recovereth 
 moft  thereof,  who  in  the  greateft  meafure  re- 
 paireth  the  ruines,  and  vindicateth  the  Lapfes  of 
 his  decayed  eftate,  unto  that  prime  Originall  Pu- 
 rity, wherein  he  was  Created. 
 
 Thefe  are  the  Dignities  of  the  Soule  confidc- 
 red  wholy  in  it  felfe.  In  all  which  it  farre  fur- 
 mounts  the  greateft  perfe&ions,  which  the  Body 
 or  any  Faculty  thereof  are  endowed  withall. 
 And  yet  fuch  is  the  prepofterous  and  unnaturall 
 bafenefife  of  many  men,  that  they  are  content  to 
 make  their  Soules  vaflals  to  their  ownc  Servant. 
 How  do  they  force  their  Underftandings,  which 
 in  their  owne  worthieft  obje&s,  thofe  dcepc  and 
 
 Divine 
 
and  Vacuities  of  the  Souk. 
 
 Divine  Contemplations,  are  as  drowzie  as  Endy- 
 mion>  to  fpend  and  wade  themfelves  in  proud, 
 luxurious,  vanifhing  Inventions  i  How  doe  they 
 enthrall  that  Supreame  and  Archite&onicall  Po- 
 wer in  Mans  little  World  3  his  Will,  to  the  Ty- 
 rannic of  flavifh  appetite,  and  fenfuall  defires  < 
 as  if  thc'jr-' ferved  here  but  as  Cookes  todreffe 
 their  owne  Bodies  for  the  Wormes  <  Strange  is 
 it  that  Man,  confeious  to  himfelfeof  immor- 
 tality and  of  an  Heroicall  and  Heavenly  com- 
 plexion, that  hath  received  fuch  im mediate  Im- 
 prefsions  of  God,  and  is  the  very  Modell  of  all 
 Natures  Perfe&ions,  fhould  fo  much  degrade 
 himfelfe,  as  to  doat  only  on  that  part ,  which  is 
 the  vaflall  and  (lave  of  Death.    If  there  were  no 
 other  mifchife  which  finne  did  the  Soule  but  to 
 debafe  it,  even  that  were  argument  fufficient  for 
 noble  fpirits  to  have  it  in  deteftation.  For  man 
 being  in  honour,  and  which  underftandcth  not3is 
 like  the  beads  that  perifh. 
 
 GZ§1 
 
 CHAP. 
 
 443 
 
44-4- 
 
 J  Treatife  of  the  ^Pafsians 
 
 chap,  xxxyn. 
 
 Of  the  Faculty  of  Vnderfianding.  Its  operati- 
 ons outward  upon  the  ObjeEl ,  Inward  upon 
 the  Will.  Of  Knowledge,  What  it  is.  Tf?e 
 naturall  Dejtre  and  Love  of  it.  Apprehen* 
 Jton  i  Judgement  y  Retention  requisite  unto 
 right  knowledge.  Sever  all  Kindes  of rf\now* 
 ledge.  The  Originall  Knowledge  given  un- 
 to Man  in  his  Creation.  The  Benefits  of 
 Knowledge.  Of  Ignorance  Naturall ,  Vo- 
 luntary, (Penall.  OfCuriojity.  Of  Opinion . 
 the  Caufes  of  it  7  Vifproportion  hetweene  the 
 OhjeSl  and  the  Faculty ,  and  an  Acute  Ver- 
 fatiloufnejfe  of  Conceits.  Tlie  benefit  of  Mo- 
 de fi  Hefitancie. 
 
 O  w  it  folio wcs  to  fpeak  of  the  parts 
 or  principall  powers  of  the  SouleD 
 which  are  the  Vnderflanding^i\r\<\  the 
 will.  Concerning  the  Undemand- 
 ing, the  Dignity  thereof,  though 
 it  may  partly  be  perceived  in- the  Latitude  zx\& 
 excellent  Variety  of  its  Obje8s^  being  the  whole 
 world  of  things  (for  Ens  &  Imelligibile  are  re- 
 ciprocally &  omnia  intdligit ,  faith  \^4riflotlc  of 
 
 the 
 
and  Faculties  of  the  Souk. 
 
 the  underftanding )  yet  principally  it  proceeds 
 fron}  the  Operations  of  it  both  Ad  extra  in  re- 
 fpeft  of  the  Objtfts ,  and  at  intra  in  refpecft  of 
 the  will.  T  he  one  is  a  Contemplative  3  the  other  a 
 more  Pra&ique  office,  whereby  the  fpeculati- 
 ons  of  the  former  are  accommodated  unto  any 
 either  Morall  or.Civill  A&ions.  Thofe  which 
 refpeft  the  Obje&s,  are  either  Pafsive,or  A&ive 
 Operations.  Pa  five  I  call  thofe  firft  Percep- 
 tions and  apprehenfions  of  the  Soule,  whereby 
 it  receiveth  the  fimple  fpecics  of  fome  Obje<5t 
 from  immediate  Impreision  thereof  by  the  Mi- 
 niftry  of  the  Soule  \  as  when  I  underftand  one 
 Objecft  to  be  a  Man,  another  a  Tree,  by  Ad- 
 miniftration  and  Afsiftance  of  the  Eye,  which 
 prefents  the  Species  of  either. 
 
 Another  fort  of  Pafsive  Operations  (that  is 
 of  fuch  as  are  grounded  on  Imprefsions  re- 
 ceived from  Objects  )  are  mixed  Operations  of 
 Compounding ,  Dividing  ,  Collecting  3  Con- 
 cluding ,  which  wee  ca\\*.Difcotir(e.  Of  all 
 which  to  fpeake  according  to  their  Logicall 
 Nature;  would  be  impertinent.  Their  Excel- 
 lence chiefly  ftands  in  the  End  whereunto 
 they  move  and  ferve,  which  is  Knowledge-,  of 
 the  which,  I  fhall  therefore  here  fpeak  a  few 
 things. 
 
 Knowledge  is  the  Afsimilation  of  the  Under- 
 ftanding unto  the  things  which  it  underftand- 
 eth,  by  thofe  Intelligible  Species  which  doe 
 Irradiate  it  3  and  put  the  power  of  it  into  Ad. 
 for  as  the  beames  of  the  Sunnc  fhining  on  a 
 
 glafle 
 
 44? 
 
 part,  i, 
 1. 
 
44<* 
 
 ArlftoU  dc  ^t- 
 &  J. 
 
 in  Trotm. 
 
 Et  La  ft  ant.  tie 
 OpificVeuc.uy 
 EtCctlRhidg. 
 lib. i, cap. 9. 
 
 <*A  Treatife  of  the  "Pafsions 
 
 glaffe,  doe  there  work  the  Image  of  the  Sunne : 
 fo  the  fpecics  and  refemblanccs  of  things  be- 
 ing convayed  on  the  Llndcrftanding,  doe  there 
 work  their  owne  Image  In  which  rcfpe&the 
 Philofopher  faith ,  That  the  Intellect  becom- 
 mcth  All  things  by  being  capable  of  proper 
 impretfions  from  them  :  As  in  a  Painters  Ta- 
 ble, wee  call  that  a  face,  a  hand,  a  foot,  a  tree, 
 which  is  the  lively  Image  and  Reprcfcntation  of 
 fuch  things  unto  the  eye. 
 
 There  is  not  any  Defire  more  noble  ,  nor 
 more  Naturall  unto  a  Man  ( who  hath  not 
 like  Saul  hid  himfelfe  amongft  the  ftuffe  ,  and 
 loft  himfelfe  in  the  Low  and  perifhing  pro- 
 vifions  for  Luft  )  than  is  this  Defire  of  Kn9w- 
 ledge.  Nature  dilating  to  every  Creature  to 
 be  more  intent  upon  its  Specificali  than  upon 
 its  Gencricall  perfc&ion.  And  hence  it  is  that 
 though  Man  be  perfe&eft  of  all  Creatures,  yet 
 many  doe  excell  him  in  fenfitive  Perfection. 
 Some  in  exquifitcneffe  of  Sight-,  others  of  Hea- 
 ring •,  others  of  Taft,  Touch,  and  Smell  5  others 
 ofSwiftnefTe  and  of  Strength  •,  Nature  thereby 
 teaching  us  to  imitate  her  in  perfecting,  and  fup- 
 plying  of  our  Defires ,  not  to  terminate  them 
 there  ,  where  when  wee  have  made  the  beft 
 Provision  wee  can  9  many  Beafts  will  fur- 
 pafle  us :  but  to  direcft  our  Diligence  mod  to 
 the  improving  of  our  owne  fpecificall  and  ra- 
 tional! perfection  ,  to  wit ,  our  Underftand- 
 ings.  Other  Faculties  are  tyred ,  and  will  be 
 apt  to  naufeate  ,  and  furfet  on  their  Objects. 
 
 But 
 
But  Knowledge  as  knowledge,  doth  never  cither 
 burden  or  cloy  the  Minde  ,  no  more  than  a 
 Covetous  man  is  wearied  with  growing  Rich  : 
 And  therefore  the  Philosopher  telleth  us  that 
 Knowledge-  is  the  *  Reft  of  the  VndeY$Andingt 
 wherein  it  taketh  delight  as  a  Thing  initsnatu- 
 rall  Place. 
 
 Andfo  great  is  this  Delight,  that  Men  have 
 ventured  on  much  Trouble  to  procure  it.  *  As 
 Pytbtgow,  Plato^  Dcmocritut ,  travelled  into  re- 
 mote Countries  to  gather  Knowledge,  as  Sa- 
 lomon fent  to  Ofhir  ror  Gold.  And  as  it  makes 
 adventurous  to  undertake  Troubles,  fo  it  helps 
 men  to  beare  them.  A  true  lover  of  Know- 
 ledge will  hardly  be  over-borne  with  any  Or- 
 dinary diftrefle,  if  it  doe  not  violate ,  and  re- 
 ftrainethat  particular  appetite.  If  hee  may  en- 
 joy the  Delights  of  Learning  ,  hee  will  be 
 very  moderately  afFe&ed  with  his  other  re- 
 ftraints.  Kjirchimtdes*  was  not  fenfible  of  the 
 lofle  of  Syracufe ,  being  wholly  intent  upon  a 
 Mathematicall  Demonftration.  And  Demetri- 
 us Pbalerem  deceived  the  Cakmity  of  his  Ba- 
 nifhment  by  the  fweetneffe  of  his  Studies.  A 
 Man  is  never  affli&ed  to  the  Quick,  but  when 
 hee  is  punifh'd  in  his  moft  Delightfull  Affe&i- 
 ons,of  all  which  the  moft  predominant  in  Ratio- 
 nail  men  is  this  of  Knowledge. 
 
 And  therefore  as  the  firft  Creature  God 
 formed  was  Light  (tofhew  that  all  his  Works 
 were  made  in  Wifedome  ,  that  they  might 
 
 Hhh  fet 
 
 ywer  fc^jVwefcty  £ 
 t&riir  My>«dw. 
 *Ari8-phyfie. 
 
 Clem.  Ai£x. 
 Strem.  lib.  a. 
 
 Clem.  Mex. 
 pracUib.i  c.6> 
 *  Vid.  Valer. 
 Max.  /.8.C.7. 
 Tbeoderet.Sem. 
 defidelClcm.  A- 
 lex.StromMb.i. 
 
 Cicero  dcfnllm 
 Hb.  5. 
 
44-8 
 
 Milmi  homi- 
 nes menie  la~ 
 mntariqukm 
 Uiariin  Amen- 
 tia. Aug.  Civ. 
 Dciju.c.17* 
 
 J  Treatife  of  the  ^Pafsions 
 
 fet  forth  and  manifeft  his  Glory )  fo  the  firft 
 motion  of  -Adam  after  his  Creation  was  to- 
 wards Knowledge.  By  his  Exercife  of  Know- 
 ledge hce  fhewed  Gods  Image  in  him  5  and 
 by  the  Ambition  after  more  hee  loft  it:  As 
 no  Man  finnes  cafier  than  in  the  Thing  which 
 hec  beft  loves.  And  for  this  caufe  wee  may 
 obferve  that  Chrifts  frequented  Miracles  were 
 fhewed  in  opening  the  Eyes  of  the  blind,  and 
 the  Eares  of  the  Dcafe  and  Dumb.  His  Mer- 
 cies being  perfeft  ,  extended  themfelves  on 
 thofe  Faculties  which  are  the  chiefe  Inftru- 
 ments  of  Knowledge  in  Men  which  they  mod 
 love. 
 
 And  this  love  of  Knowledge  is  feene  evident- 
 ly in  this  ,  that  men  had  rather  have  fobcr 
 Calamities  5  than  mad  pleafures  3  and  more 
 freely  choofe  cleare  Intelle&uals.  with  mife- 
 rie,  than  difturb'd  with  mirth.  Many  Men  bet- 
 ter content  themfelves  with  but  a  craziebody5 
 for  the  fruition  of  their  ftudies  y  than  to  pur- 
 chafe  a  better  Health  at  fo  great  a  Price  as  the 
 lofle  of  Learning. 
 
 But  the  Principall  Excellence  of  Knowledge 
 is  this  3  That  it  guideth  the  Soule  to  Godh 
 and  fo  doth  all  kinde  of  Right  Knowledge  in 
 divers  refpe&s.  For  firft  ,  there  is  fcarce  any 
 Science  properly  fo  called  5  which  hath  not 
 its  Arcana  to  pofe  and  amaze  the  Ltnder- 
 ftanding  ,  as  well  as  its  more  cafie  Conclufi- 
 ons  to  fatisfie  it.  Such  as  are  in  Philofophie, 
 
 thofe 
 
thofc  Occult  Sympathies  and  Antipathies,  of  which 
 naturall  Reafoncan  render  no  Account  at  all: 
 which  overcomming  the  utmoft  Vigour  of  hu- 
 mane Difquifition,  muft  needs  enforce  us  to  be- 
 Ieevc  that  there  is  an  Admirable  Wifedome  that 
 difpofeth ,  and  an  infinite  Knowledge  that  com- 
 prehendeth  thofefccrets  which  we  are  not  able 
 to  fathome. 
 
 Againe,  fincc  the  Knowledge  of  Things  is  ei- 
 ther of  their  Beings, or  of  their  Properties  and  Ope- 
 rations: And  Nature  abhorreth  the  Motion  of 
 proceeding  a  in  Infinitum:  in  either  of  thefe ,  ne- 
 ceflary  itis5  that  the  Mindeofman**  tracing  the 
 footfteps  of  naturall  things  ,  muft  by  the  A<5t  of 
 Logical Refolution  at  laftarife  to  him  who  is  the 
 fountaine  of  all  Beings  the  Firft  of  all  Caufes ,  the 
 Supreame  over  all  ^w/,  in  whom  all  the  reft 
 have  their  Beings  and  Motions  founded.  And 
 this  the  Lord  in  the  Prophet  hath  delivered  unto 
 us «.  /  mUhcare  the  Heavens,  and  the  Heavens  fhall 
 heare  the  Earthy  and  the  Earth  the  Come  andv?ine,and 
 they  Jezreel.  Jezreel cannot  fubfift  without  Corne 
 and  Wine ,  fhec  cries  to  them  to  help  it.  Thefe 
 cannot  help  without  the  Earth  to  produce  them, 
 they  cry  to  that  tobefruitfull.  The  Earth  can 
 bring  forth  nothing  of  it  felfe  without  Influence;, 
 benignity,  and  comfortable  fhowers  from  the 
 Heavens,  it  cries  to  them  for  ayde.  d  The  Hea- 
 
 vens cannot  giveRaine  nor  Warmth  of  them- 
 
 hi.  lib.  t.  cap.  $.  TkidpbiL  Ad  Ante!,  lib* 
 14.-37. 
 
 Hhh 
 
 c  H*/.  2.21.2* 
 
 felves 
 
 *  'H  fv'eit  f  i»'. 
 >«  «■*  £v*&r9 
 Arift.de  Gene- 
 rat.  Animah 
 lib.t.cap.i. 
 Ottdiitic  «V«g;r 
 
 Arift,  Phyfc. 
 M'7-cap.z. 
 
 hrid/jufim. 
 ■Martyr,  qu.ad 
 Grdc^qu.i.Ter- 
 tulliApol.cap. 
 i7.1Z.DcRe- 
 furreft.  carms 
 cap.it.Contra 
 Marcion.lib.i. 
 cap.ij.  18. 
 Bafil  HexanK, 
 Homil.i.jiug. 
 Corf ejf.lib, 10. 
 cap.  6.1?£na- 
 d  fer.  14. «.  Uh  3$. 
 
zyid.Pfotdrch. 
 Hb.deti 
 Exod.j- T4« 
 Ifai,40. 17. 
 Aft.  17- 18. 
 Rom.  ii.  36. 
 1  Cor.  8^. 
 Col.  1. 16-17. 
 Heb.1.1. 
 b  Nehero.Q.6. 
 Iobll.io. 
 Pfal.  1 04.  %?. 
 Ifai.40. 24. 
 *  Mat.i©.25'' 
 Proy.  16. 4. 
 Gen.48.28.. 
 Aft4.17.a8- 
 
 d  Aft  1718. 
 Ifai.26.12. 
 lob  1 0.8. 
 PfaLi29.15.1tf, 
 1  Cor  .12. 6. 
 Ifai.  io  5. 
 
 fclvcs,  without  him  who  Is  the  Father  of  Raine, 
 and  the  Fountaine  of  Motion.  So  that  here  are 
 three  notable  Things  to  he  obferved ,  The  Con- 
 nexion and  Concatenation  of  All  fecond  Caufes 
 to  one  another-  The  Cooperation  of  them  toge- 
 ther for  the  good  of  the  Church  •>  and  the  Sub- 
 ordination  of  them  all  to  God,unto  whom  at  length 
 the  more  accurate  Inquiry  into  them  doth  ma- 
 nudu&us.  And  this  Subordination  ftandethin 
 foure  things:  1.  All  things  are  Subordinate  un- 
 to God  in  *  Being.  Hee  only  hath  Being  per  EJJen* 
 tiam,  ByAbfolute5  and 'Original!  Eflence-,  all 
 other  things  per  farticipationem>by  derivation 
 and  dependance  on  him.  2.  b  In  Conservation. 
 'For  God  doth  not  make  his  Creatures  as  a  Car- 
 penter doth  his  Houfe ,  which  can  after  ftand 
 by  it  felfe  alone  :  but  having  our  very  Being 
 from  him  5  that  Being  cannot  Be  or  Continue  with- 
 out His  fupportance  \  as  light  in  the  houfe  de- 
 pended* both  in  Being  and  in  Continuance  upon 
 the  Sunne.  3.  In  regard  c  of  Gubernatton  and 
 providence  -;  for  All  things  are  by  his  Wifedome 
 guided  unto  the  Ends  of  his  Glory.  And  even 
 thofe  Creatures  which  flie  out  of  the  Order  of 
 his  Precepts  \  doe  fall  into  the  Order  of  his  Pro- 
 vidence. Laftly,  in  Regard  of*  Operation.  For 
 in  him  wee  live  and  move ,  hee  worketh  Our 
 works  for  us  5  Second  Caufes  cannot  put  forth 
 any  Caufality  till  he  be  pleafed  to  concurre  with 
 them.- 
 
 ,  fince  wee  finde  that  all  other  Crea- 
 tures 
 
 Againe, 
 
and  Vacuities  of  the  Souk. 
 
 turcs  have3  anfwerable  to  the  Inftin&s  and  Ap- 
 petitions  which  Nature  hath  Grafted  in  them, 
 proportionable  Obje&s  of  equall  Latitude  in 
 goodnefTe  to  the  Faculties  which  are  carried 
 unto  thern  3  It  muft  needs  be  reafonable  that 
 that  be  not  wanting  to  the  Excellenteft  of 
 Creatures,  which  all  the  reft  doe  enjoy.  Since 
 then  the  fupreame  Appetite  of  the  Reafonable 
 Soule  is  Knowledge  3  and  amongft  all  the 
 Creatures  there  never  was  yet  any  found  able 
 to  fill  and  fatisfie  this  Defire  •  But  that  ftill 
 there  is  both  roome  for  more  Knowledge  and 
 Inquirie  after  it :  And  befides ,  all  the  Know- 
 ledge of  them  is  accompanied  with  Vnquiet- 
 neffe,  and  labour  (as  the  Beaft  firft  ftirres  the 
 mudd  in  the  water  with  his  feet  before  hee 
 drink  it  with  his  Mouth)  from  hence  it  in- 
 fallibly followeth  that  from  thefe  leffer  Ob- 
 jefts  5  the  Soule  be  carried  at  the  laft  to  God, 
 The  Adequate  and  *  Vltimate  End  and  Ob- 
 jed  of  all  our  Defires,  as  Noahs  Dove  was  car- 
 ried back  to  the  Ark3  when  fhee  found  no  place 
 for  the  fole  of  her  foot  to  reft  on. 
 
 Againe  ,  when  wee  fee  things  which  have 
 no  knowledge ,  work  fo  regularly  towards  an 
 End  3  as  if  they  knew  all  the  way  they  were 
 to  goe,  wee  muft  needs  conclude  they  are  gui- 
 ded by  a  Mighty  wifedome  5  and  Knowledge 
 without  them5  as  when  an  Arrow  flyethdired:- 
 ly  to  the  Mark,  I  am  fure  it  was  the  Hand  of  a 
 skilfull  Archer  that  dire&ed  it. 
 
 Hhh  3  Vnto 
 
 +51 
 
 *  rtd.Aug.cen- 
 feffMb.i.cap.i. 
 &  {ib. q.Cdp.  10. 
 I &.  &lib.i$. 
 capA.DcTrin* 
 lib.  8.  cap.  3 . 
 Dr-Feild  of  the 
 Church,  lib,  I. 
 cap.  I  .Hoofer. 
 Ecclefiafticall 
 PoUi./fc&il. 
 
tfl 
 
 Reprefcntatiore- 
 rum.  Judicium 
 1  de  Rebus  Repre- 
 [entAtis,Aqum. 
 I**,  qu.  17}. 
 Art.%1. 
 
 ATreattfeofthe  Tafsions 
 
 Uvls&  &i*t- 
 mojynet  put. 
 C*Uh$dd.it> 
 fat*. 
 
 Vnto  the  Perfe&ion  of  Knowledge,  after  due 
 and  proper  Reprefentation  of  OijeBs  in  them- 
 felvcs,  or  in  their  Caufes,  Effe<5te5Principles,  un- 
 to the  Minde  5  There  are  in  the  SubjeB  three 
 things  requifite. 
 
 Firft,  Clearenefle  of  Apprehension ,  to  receive 
 thenghtand  diftintt  Notion  of  the  Things  rc- 
 prefented,as  the  clearenefte  of  a  Glafle  ferveth 
 for  the  Admiflion  of  a  more  exaft  Image  of 
 the  face  that  looks  upon  it,  whereas  if  it  be  foil'd 
 or  dimm'd,  it  rendreth  either  none,  or  an  imper- 
 fc<5k  fhape. 
 
 Secondly  ,  Solidity  of  Judgement  to  try  and 
 weigh  the  particulars ,  which  wee  apprehend. 
 That  out  of  them  wee  may  fever  for  our  ufe 
 the  pretious  from  the  vile*,  for  Knowledge  lies 
 in  Things  as  Gold  in  a  Mine,  or  as  Come  in 
 the  Straw  $  when  by  diligent  inquiry  after  it, 
 wee  have  digged  it  up,  and  thrcfh'd  it  out,  wee 
 muft  then  bring  it  to  the  fire,  and  fonac ,  to  give 
 it  us  purified  from  droffc  and  levity.  And  this 
 in  Speculation  anfwereth  unto  the  generall  vcr- 
 tuc  of  praBieall prudence  In  Morality,  whereby 
 wee  weigh  the  fcverall  Mediums  unto  the  true 
 Ends  of  life,  and  accordingly  feleft  and  profe- 
 cute  the  Bert* 
 
 Thirdly,  Fidelity  of  Retention;  for  hecis  not 
 likely  to  grow  Rich ,  who  puts  up  his  Trcafurc 
 as  the  Prophet  fpeaks,  into  a  *  bagmth  holes.  For 
 as  Nature  hath  given  to  the  Bodies  of  men  for 
 the  furtherance  of  corporeall  ftrength ,  and  nu- 
 triment, 
 
and  Faculties  of  the  Sottle. 
 
 W 
 
 triment,  a  Re tentive  power  to  clafp  and  hold  faft 
 that  which  prcfervcth  it  ,  untill  a  through  con- 
 ception be  wrought  5  fo  proportionably  is  the 
 Faculty  of  Memory  given  to  Rcafon,  as  a  mcanes 
 to  confolidate  and  enrich  it.  And  fltixtSy  as  in 
 the  Body,  fo  in  the  Minde  too ,  are  ever  Ar- 
 guments and  Authors  of  WeaknefTe.  Whence 
 it  comes  to  paffe  that  in  matter  of  Learning  ma- 
 ny of  us  are  faine  to  be  Day-labourers ,  and  to 
 live  from  hand  to  mouth  ,  being  not  able  to  lay 
 up  any  thing.  And  therefore  in  the  choice  of 
 fit  perfons  to  breed  up  unto  Learning  ,  wee 
 (houldtake  alike  courfeas  wife  Archite&s  doe 
 in  choice  of  fit  timber  for  Building.  They 
 choofe  firft  the  ftraiteft  and  that  which  hath 
 feweft  knots,  and  flawes  in  it5  which  in  the  mind 
 anfwcreth  unto  clearenefle  3  and  evenneffc  of 
 Apprehenfion.  For  a  cleare  minde ,  like  ftrait 
 and  fmooth  timber  ,  will  work  cafieft.  Next, 
 they  take  the  heart  and  ftrongeft:  fubftance,  and 
 cut  out  the  fap  :  becaufe  that  is  beft  able  to 
 beare  the  weight  that  {hall  be  laid  upon  it  : 
 And  this  anfwers  unto  Maturity  and  firmneffe  of 
 Judgement.  Laftly,  they  doe  not  take  Sally,  or 
 Willow,  or  Birch,  and  fuch  other  Materials  as 
 arc  quickly  apt  to  putrifie  and  wearcaway,  but 
 fuch  Timber  as  is  lading  and  Retentive  of  its 
 Nature,  as  Oake  and  Elme,  which  may  make 
 the  Superftru&ion  of  the  nature  of  the  Founda- 
 tion, ftrong  and  lafting :  and  this  anfwereth  to 
 that  excellent  Faculty  of  the  Minde,  a  Rational! 
 
 memory : 
 
Sf«?.  Ep.  27. 
 
 yid.ctiam  £<bL 
 RbgiJ.li.c.io* 
 
 Vt  Grammati- 
 cs* baberet  Ant- 
 USdu 
 
 Cicero  in Bmo 
 &  in  Omm  c. 
 
 Pln.L7.caf.  24. 
 
 a<M$encc.Con- 
 trovcrf.lib.i.m 
 
 bTlw.L7.c14. 
 
 QuiWiMib.il. 
 
 cap.z. 
 
 VdMax.lib.%. 
 
 cap.j.feft.ii. 
 
 cMex.abAlcx. 
 
 lib  6. cap  .id. 
 
 dv&H.Spirtian. 
 in^idiiano. 
 e  Ammim.Mctx- 
 ccll.libi6. 
 iPlm*  Supra. 
 Suidas  in  Apoll. 
 Voff.l4it.0rau 
 I6c.6.ftf.z. 
 °De  quibas  men- 
 tio  apudflinium 
 &M*Senccm 
 &  Quintil.  Ht 
 fupra.    ' 
 
 oATreatife  of  the  Tafsions 
 
 memory  :  from  which  one  particular  ( I  think 
 more  than  any  other )  doc  arife  thofe  vaft  diffe- 
 rences of  felicity  and  infelicity  in  the  mindes  of 
 men  addi&ed  to  the  fearch  of  Knowledge. 
 Strange  was  the  unhappinefle  of  Calvifiui  Sabi- 
 nm  in  Seneca, ,  who  being  at  vaft  charges  in  mat- 
 ter of  learning,  was  not  yet  able  to  retaine  faft 
 the  Names  of  Achilla ,  or,  Vlyffes :  But^as  his  Pa- 
 rafite  was  wont  deridingly  to  advifehim,  wan- 
 ted a  Grammatical!  Attendant  to  gather  up  the 
 fragments  which  his  Memory  let  fall.  And  Cu- 
 rio the  Orator  in  Tuliy^  was  wont  when  hee  had 
 propofed  three  things  in  an  Oration,  to  forget 
 ibme  one  or  other  of  them,  or  to  add  a  fourtn  3 
 yczMeJJ'aU  Corvitms  forgat  his  owne  name,  as 
 W/^tellethus.  And  as  wonderfull  on  the  other 
 fide  hath  beene  the  felicity  of  fome  others.  a  Se- 
 neca the  father  could  repeat  two  thoufand  words 
 together  in  their  Order.  b  Cyrus  and  themiftocles 
 could  call  all  their  Souldiers  by  their  Names, 
 (by  which  one  Art  of  Curtefie c  Otho  afpired  un- 
 to the  Empire)4  Adrian  could  read  a  Book  which 
 hee  never  faw  before,  and  after  recite  it  by  me- 
 mory .  and  of  the  Emperour e  Julian  it  is  faid, 
 that  hee  had  drunk  Totum  memorise  dol'ium^  the 
 whole  veffell  of  memory.  To  fay  nothing  of 
 £  Simonides^nd  Apollonius Tyanius ,  who  in  their 
 old  age,  the  one  at  80,  the  other  at  a  iooyeeres 
 old,  were  very  famous  for  the  exquifiteneffe  of 
 their  memories-,  nor  of  Cyneas,  Chamidasy  Porti- 
 hs  latro^zxid  divers  others,  who  have  beene  ad- 
 mired 
 
mired  for  this  happy  Quality.  Now  unto  this 
 Felicity  doth  conduce  ,  a  Methodieall  and  or- 
 derly Difpofition  of  minde  ,  to  digeft  and  lay 
 up  things  in  their  proper  places.  It  was  eafier 
 for  Cjr m  to  remember  men  in  an  Army  than  in 
 a  Throng.  And  hence  hath  proceeded  the  Art  of 
 Memory  invented  as  Pliny  tells  us  by  Simonides, 
 and  perfe&cd  by  Metrodorus  Sceptm^  confifting 
 in  the  committing  of  feverall  Heads  of  matter 
 unto  diftind  places,  whereof  ^uimiltan  difcour- 
 feth  in  his  Oratory  Inftitutions. 
 
 Of  Knowledge  there  are  feverall  forts  ,  ac- 
 cording to  feverall  confiderations  ,  with  re- 
 fpe&  to  the  Ends  of  it.  Some  is  Speculative for 
 the  improving  of  the  Minde  ,  as  Phyficall  , 
 Metaphyficall,  and  Mathematical!  Knowledge. 
 Others  PraBicall  for  fafhioning,  and  guiding  of 
 the  manners  and  conditions  of  Men,  as  Ethicall, 
 Politically  '1-Iiftoricall  ,  Military  Knowledge. 
 Some  mixt  of  both,  as  Theologkall  Knowledge, 
 confifting  in  the  fpeculation  of  Divine  Verities  > 
 and  in  the  direction  of  Divine  Duties.  Some 
 tuftrumemall)  being  only  fubfervient  unto  others, 
 as  Grammatical!,  Rhetoricall,  Dialcfticall  lear- 
 ning. In  regard  of  Order ^  fome  Superiour,  others 
 Sub  Alternate^  as  Mufick  to  Arithmetick,  Opticks 
 to  Geometry.  In  regard  of  their  Originally  fome 
 Ingrafted^  as  the  fupreame  Principles  of  Verity, 
 and  implanted  notions  of  Morality  ,  which 
 is  called  the  Law  of  Nature ,  and  mitten  in  the 
 Heart  of  all  men,  Rom.  2.  14.  15.  Other  Ac* 
 I  i  j  quired^ 
 
45<S 
 
 JTreatife  of  the  Tafsions 
 
 quired^  and  by  Xcarch  and  induftry  laboured 
 out  of  thofe  Principles ,  and  the  others  which 
 are  taught  us.  Other  Revealed  and  Divinely  ma- 
 nifefted  to  the  Faith  of  Men,  whereof  the  fu- 
 preame  Principles  arethefe  two.  i.  That  God 
 in  his  Authority  is  infallible,  who  neither  can 
 be  deceived ,  nor  can  deceive*  2.  That  the 
 things  delivered  in  Holy  Scriptures  ,  are  the 
 Dictates,  and  Truths  ,  which  that  infallible 
 Authority  hath  delivered  unto  the  Church  to 
 be  beleeved ,  and  therefore  that  every  fuperna- 
 turall  Truth  there  plainely  fet  downe  in  termi- 
 nu^  is  an  unqueftionable  Principle  -7  and  every 
 thing  by  evident  confequencc  and  deduction 
 From  thence  derived,  is  therefore  an  undoubt- 
 ed Conclufion  in  Theological!  and  Divine 
 Knowledge.  In  regard  of  the  manner  of  Ac- 
 quiring, Tome  is  Experimentally  A  Knowledge 
 of  Particulars  t,  and  fome  Habitually  a  general! 
 knowledge  growing  out  of  the  reafon  of  Par- 
 ticulars. And  thofe  Acquired  either  by  In* 
 ventton  from  a  mans  Induftry ,  or  by  dufeulta- 
 tion  and  Attendance  unto  thofe  that  teach  us. 
 In  regard  of  Obje&s  9  fome  fupreame  ,  as  the 
 Knowledge  of  Principles  and  Prime  Verities, 
 which  have  their  light  in  themfelves ,  and  are 
 knowne  by  evidence  of  their  owne  Tearmes. 
 Others  derived  and  deduced  by  argumentation 
 from  thofe  Principles,  which  is  the  Knowledge 
 of  Concisions \  In  regard  ofPerfeBion,  Intuitive 
 Knowledge  0  as  that  of  Angels  whereby  they 
 
 know 
 
andFamlties  of  the  Souk. 
 
 know  things  by  the  View  5  and  Difcurfive ,  as 
 that  of  Men  ,  whereby  wee  know  things  by 
 Ratiocination.  In  regard  of  Order  and  Me- 
 thod, Synthetically  when  wee  proceed  in  Know- 
 ledge by  a  way  of  Compofition  ftom  the 
 Caufes  to  the  Effects  5  and  Cfnalyticsll ,  when 
 wee  rife  up  from  Effe&s  unto  their  Caufes ,  in 
 a  Way  of  Resolution. 
 
 With  this  noble  Endowment  of  Knowledge, 
 was  the  Humane  Nature  greatly  adorned  in  its 
 firft  Creation :  So  farrc  forth  as  the  Necetfity 
 of  a  happy  and  honourable  life  3  of  the  Wor- 
 ship and  Communion  with  God  ,  of  the  Do- 
 minion and  Government  over  the  Creatures ,  of 
 the  Acquaintance  with  himfelfe  ,  and  of  the 
 Inftru&ion  of  l)is  Pofterity,  did  require  Know- 
 ledge in  him.   For  wee  may  not  think  that 
 God  ,  who  made  Man  in  a  perfeft  ftaturc  of 
 Body  ,  did  give  him  but  an  Infant  ftature  of 
 Minde.  God  made  all  things  exceeding  Good,  and 
 Perfeft  •  and  therefore  the  perfe&ion  naturally 
 belonging  unto  the  Soule  of  Man,   was  doubt- 
 lefTe given  unto  it,  in  its  firft  Creation.     Hee 
 made  Man  right  and  ftraight ;  and  the  Rectitude 
 of  the  Minde  is  in  Knowledge  and  light  5  and 
 therefore  the  Apoftle  telleth  us  ,  that  Our 
 Renovation  in  Knowledge  is  after  the  Image 
 ef  him  that  Created  #/,  ColoflT.  3.10.  With- 
 out Knowledge  hee  could  not  have  given  fit 
 Names  ,  and  futeablc  to  the  Natures  of  all 
 the  Creatures  which  for  that  purpofe  were 
 
 Iii  2  brought 
 
 4*7 
 
 Deijld&fatcrii 
 ffliisdfputam 
 Scbol&lici  ad 
 l*d>fl.%i%&  cd 
 part.i.Thoqit. 
 9$>&?crer.in 
 Gen.*  19  20. 
 I'S-difput.ide 
 ^implitud.  & 
 Excellent.  Scl- 
 ent, ^idami. 
 
458 
 
 A  Treat  if e  of  the  Tafsions 
 
 brought  unto  him.  Hec  could  not  have  awed 
 and  governed  fo  various  ,  and  fo  ftrong  Crea- 
 tures, to  preferve  Peace,  Order,  and  Beauty 
 ainongft  them.  Hec  could  not  have  given 
 fuch  an  account  of  the  fubftance  and  Origi- 
 nal! of  Eve.  Of  the  End  of  her  Creation^to 
 to  be  the  Mother  of  all  living  men  as  hee  did. 
 Experimental!  Knowledge  hee  had  not  but  by  the 
 Exercifc  of  his  Originall  light  upon  particu- 
 lar Obje&s,  as  they  fhould  occurre.  Know- 
 ledge of  future  Events  hee  had  not  ,  it  being 
 not  Naturall  ,  nor  Inveftigable  by  imbrcd 
 light  3  but  Propheticall  ,  and  therefore  not 
 feene  till  Revealed,  secret  Knowledge  of  the 
 Thoughts  of  Men  ,  or  of  the  Counfells  of 
 God  hee  could  not  have ,  becaufe  fesret  things 
 belong  unto  the  Lord.  But  fo  much  light  of 
 Divine  Knowledge  as  fhould  fit  him  to  have 
 Communion  with  Gody  and  to  fcrve  him,  and 
 obtaine  a  blefled  life  %  fo  much  of  Morall  Know- 
 ledge as  fhould  fit  him  to  converfe  in  Love 
 as  a  Neighbour  ,  in  Wifedome  as  a  Father, 
 with  other  men  5  fo  much  of  Naturall  Known 
 ledge  as  (hould  difpofe  him  for  the  Admiring 
 of  Gods  Glory  ,  and  for  the  Governing  of 
 other  Creatures  over  which  hee  had  received 
 Dominion  -,  fo  much  wee  may  not  without 
 notable  injuric  to  the  perfection  of  Gods 
 Workmanfhip  ,  and  to  the  Beauty  and  redi- 
 tude  of  our  firft  Parent ,  deny  to  have  bcene 
 conferred  upon  our  Nature  in  him.  The  Bc- 
 f  oefits 
 
and  Faculties  of  the  Sotile. 
 
 ncfits  of  which  Angular  Ornament  of  Know- 
 ledge ,  are  exceeding  Great.    Hereby  wee  re- 
 cover a  largemfje  of  Heart ,  for  which  Salomon 
 is  commended,  i  Reg.  4.  2p:  Able  to  difpatch 
 many  Bufineffes  ,   to  digeft  and  order  Multi- 
 tudes of  Motions  ,  to   have  mindes  feafo- 
 ned  with  generous  and  noble  refolutions  •,  for 
 that  difpofition  is  by  the  Philofopher  called 
 t«Y*»fvxi*>  Greatnefle  of  Minde.     Hereby  wee 
 arc  brought  to  a  Juft  Contempt  of  fordid  and 
 wormie  Aflfe&ions.     It  is    DarknefTe  which 
 makes  Men  grope,  and  pore,  and  looke  onely 
 on  the  things  before  them  ,  as  the  Apoftle 
 intimates,  2  Pet.  1.9.  Illightned  mindes  fee  a 
 greater  luftre  in  Knowledge  than  in  the  fine 
 Gold,  Pro.  3.  14. 15.  The  Excellencie  of  E- 
 vangelicall  Knowledge    made    Saint  Paul  e- 
 fteeme  every  thing  in  the  World  befides  as 
 Dm?,  Phil.  3.  8.  As  the  light  of  the  Sunne 
 fwallows  up  all  the  petty  light  of  the  Starres  : 
 fo  the  more  noble  and  fpacious  the  Know- 
 ledge of  Mens  mindes  is ,  the  more  doth  it 
 di&ate  unto  them  the  Contempt  of  thofe  ♦va- 
 rious and  vulgai  Delights  which  bewitch  the 
 fancies  of  ignorant  Men.    It  difpofeth  Men 
 for  mutuall  Communion ,  and  helpfull  Societie  : 
 for  without  Knowledge  every  Man  is  ftr* 
 tfatut£  >  like  Birds  of  prey  ,  that  flic  alwayes 
 alone.     Neither  is  it  poffible  for  a  man  to 
 be  fociable  ,   or  a  member  of  any  publick 
 Body  5  any  further  than  hee  hath  a  propor- 
 
 Iii  3  tion 
 
 4*P 
 
 §>uodPlinio3& 
 aliis  obfervatum 
 de  CafiYCi  & 
 ^Eho  Spartian* 
 de  Adriaw. 
 
 V\d.  Aqii.  ax*. 
 
4<fo 
 
 A  Treatise  of  the  ^Pafsions 
 
 tion  and  mcafurc  of  Knowledge :  Since  Hu- 
 mane Society  ftandeth  in  the  communicating 
 of  mutuall  notions  unto  one  another.  Two  men 
 that  are  Deafe,  and  Dumb ,  and  Blinde ,  defti- 
 tute  of  all  the  Faculties  of  gaining  or  deriving 
 Knowledge,  may  be  together,  but  they  cannot 
 be  faid  to  have  fociety  one  with  another.  To 
 conclude  ,  hereby  we  are  brought  neererunto  God, 
 to  admire  him  for  his  Wifedome,  and  Power  -7 
 to  Adore  him  for  his  GreatnefTe,  and  Majeftie  5 
 to  Defire  him,  and  work  towards  the  fruition  of 
 him  j  for  his  light  and  Glory  •  becaufe  in  the 
 Vifion  of  Him  confifteth  the  Beatitude  of 
 Man. 
 
 This'  Knowledge  is  corrupted  foure  manner 
 of  wayes.  Firft,  By  the  Contempt  of  it  in  Ig- 
 norance.  Secondly,  By  the  LuxurioufnefTe  and 
 Wantonneffe  of  it  in  Curiojjty.  Thirdly,  By  the 
 Defe&and  uncertainty  of  it  in  Opinion.  Fourth- 
 Iy,  By  Contradi&ion  and  Oppofition  unto  it  in 
 Error. 
 
 There  is  a  three-fold  Ignorance  wherewith 
 the  Minds  of  men  may  be  blinded  and  defaced. 
 mm  fciren*  The  one  is  a  Namrall  Ignorance,  which  of  Divine 
 ™lt::L.  ThinSs>  fofartc  forth  asthofc  things  tteSpiri. 
 irenL4.cn.  tuall,  is  in  all  men  by  Nature-,  for  the  Naturall 
 Htiar.deTrin.  Man  neither  Receivetb  with  Acceptation  ,  nor 
 intl'nmmvde-  with  Demonftration  difcerneth  the  things  of  the 
 
 bmut  in  ^um- 
 
 tumfmilescrimu**  Aug.Ep^.  ybi  ad  pro funditatem  jacramen> "mum  fc-^enfum  efi ,  smnh 
 VlatmAcmm  CMtigivitfibtfflias,  Cjpr.  de  Sp.  Santl.  *Au%  de  Prtdeft.  cap.  8.  &  de  Dottr. 
 ChriWan.  /•*  c.6. 
 
 _  Spirit 
 
and  Vacuities  of  the  Souk. 
 
 4.61 
 
 Spirit  of  God  -,  And  the  Reafon  the  Apoftle 
 givcs,becaufe  they  are  fpiritually  decerned.  For  as 
 the  Eye  is  fitted  to  difcerne  light  by  the  Innate 
 property  of  light  and  Cognation  which  it  hath 
 thereunto  ,  without  which  the  Eye  could  no 
 more  perceive  Objedts  of  light  than  it  can  of 
 founds :  fo  the  Minde  cannot  otheiwife  receive 
 fpirituall  Obje&s,  than  as  it  hath  a  fimilitude  to 
 thofe  Obje&s  in  a  fpirituall  difpofition  it  felfe* 
 whence  that  Expreflion  of  S*.  John,  wet  [hall  be 
 likeuntdb'W)  fottfec  fyall  feebimas  he  if.  Spiri- 
 tuall  Things  doe  exceed  the  weaknefle  of  Rea- 
 fon, becaufe  they  are  above  fc,  and  fo  cannot  be 
 decerned  •,  And  they  doe  oppofe  the  corruption 
 of  Reafon,  becaufe  they  are  ag&infl  it>  and  fo  can- 
 not be  Received* 
 
 There  is  likewife  in  many  Men  muchNatu- 
 rall  Ignorance  ,  even  in  Morall  aqd  Natural 
 things.  For  as  in  the^Ball  of  Man  our  Spirituals 
 were  loft ,  fowere  our  Naturals  weaknedtoo, 
 as  wee  finde  in  the  Great  Dulneffe  of  many  men 
 in  matters  of  learning  ,  info  much  that  fome 
 have  not  beene  able  to  learne  the  Names  of  the 
 firft  Letters  or  Elements. 
 
 Againe  ,  there  is  a  Voluntary  Ignorance  ( of 
 which  wee  have  before  fpoken  )  whereby  Men 
 doe  wilfully  clofe  their  Eyes  againft  Know- 
 ledge, and  refufe  it  •  and  of  this  there  may  be  a 
 double  ground,  The  one  Guile  5  in  Knowledge 
 
 that 
 
 vcrf,lovi»L%- 
 
 Cat.  Rbod- Lit' 
 cap-io- 
 
\6% 
 
 *  Math.15. 13. 
 
 Horn.  i.  28. 
 aThcfi.zio.il 
 Ne  intcWgercnt 
 meritumfuit  de- 
 liclorum.TmuU 
 Apol.cap.w. 
 contr,  Marc. lib, 
 I.  cap.  6. 
 Cyprian,  lib.  i< 
 
 Per  cuffl  pint 
 CAcitate  ut  nee 
 intelligantVe- 
 lifta  nee  plan- 
 gmtlndiznan- 
 tis  Dei  major  b*c 
 
 oATreatife  of  the  Tafsions 
 
 thatpertaincthto  the  Confcicncc,  when  a  man 
 choofcth  rather  not  to  know  his  duty  ,  than 
 by  the  Knowledge  of  it ,  to  have  his  Confer- 
 ence difquieted  with  Exprobrations  of  con- 
 temning it.  The  other  out  of  Sluggifhncfle  and 
 Apprchenfions  of  Difficulty  in  the  Obtaining 
 of  Knowledge.  When  of  two  Evils,  Under- 
 going of  labour,  or  forfeiting  of  Learnings  nun 
 efteemeth  this  the  lcffer. 
 
 Thirdly,  there  is  a  *  Pmall  Ignorance  of 
 which  I  {hall  not  fpeake  ,  becaufe  it  differeth 
 not  from  the  Voluntary  Ignorance  of  Spiri- 
 tuall  things  ,  favc  oncly  in  the  relation  that  it 
 hath  to  the  Juftice  of  God  thereby  provoked, 
 who  fometimes  leavcth  fuch  men  to  their 
 BlindnefTe,  that  the  thing  which  with  rcfpe<5i 
 to  their  ownechoyceof  it,  is  a  pleafurc,  with 
 refpeft  unto  Gods  Juftice,  may  be  a  plague ,  and 
 punifhracnt^unto  them.  Thus  the  Intelleftuil 
 Faculty  is  corrupted  in  many  men  by  Igno- 
 rance. 
 
 ira.  Cypi\  M  lapfs.  Y&  *A*&.  qu.  1 4.  E*  Mtt\>%  &fwi  contra  Julian. 
 
 In  others  it  is  abufed  by  Curtofitj ,  which  may 
 well  be  called  the  Pride ,  and  the  tfantonneffe  o£ 
 Knowledge ,  becaufe  it  looketh  after  high  things 
 that  are  above  us ,  and  after  bidden  things  that 
 
 cUm.  Alex. 
 Strm*  lib.  1. 
 (tatim  (th  initio 
 Ireu*usJik,f, 
 
 cap.  18. 
 
 Vid.  qutdw 
 
 contra bunc  fiiemut  pruritm  apudTertull.  de  Anim.cap.  r.  contr.Marcion.  Hb.t.tap.t. 
 
 Am&p*)&  i€%&  i%.&  1  j7.  cenfeff.lib.iisap.iz4e  Gen-ad  lit.  lib.  x.  cap.?  &lib.io. 
 
 cap.xy  HierotL 
 
 are 
 
andFac  fifties  of  the  Soule. 
 
 arc  denied  us.     And  I  may  well  put  thefetwo 
 together,  Pride  and  Luxurie  of  Learning.   For 
 I  beleeve  wee  fliall  feldome  finde  the  Pride  of 
 Knowledge    more  predominant    than    there 
 where  it  arifcth  out  of  the  curious  and  con- 
 je&ural  enquiries  of  Wit,  and  not  out  of  fcicn- 
 tificall  and  demonstrative  Grounds.     And  I 
 finde  the  Apoftle  joyntng  them  together,  when 
 hee  telleth  us  of  fome  ,   who  intruded  them- 
 [elves  into  Things  which   they  had  not  feene  ,  and 
 were  Vainely  puffd  up  by  a  fiejhly  Minde*    And 
 hee  himfelfe  complaineth    of  Others  ,   who 
 were  Proud ,   and  languished  about  ncedleffe 
 Qucftions  5   as  it  is  ever  a  figne  of  a  fick  and 
 ill-affe&ed  ftomack  to  quarrellwith  ufualiand* 
 wholfome  meat,  and  to  long  for  and  linger  after 
 Delicacies  which  wee  cannot  reach  too.  When 
 Manna  will  not  goe  downc  without  Quailes, 
 you  may  be  fure  the  Stomack  is  cloyed  £  and 
 wants  Phyfick  to  Purge  it.     I  will  not  here 
 add  more  of  this  point,  having  lately  touched 
 it  on  a  fitter  Occafion. 
 
 A  third  Corruption  of  this  Faculty  in  re- 
 gard of  Knowledge,  is  in  the  Flu&uation ,  wa- 
 vering, and  uncertainty  of  AfTents  ,  when  the 
 Understanding  is  left  floating,  and  as  it  were 
 in  9s£quilifoio  3  that  it  cannot  tell  which  way 
 to  encline ,  or  what  Refolutions  to  grow  un- 
 to .  and  this  is  that  which  in  Oppofition  to 
 Science^  is  called  Opinion:  For  Science  is  evexcum 
 certitudine,  with  Evidence  and  Unquestionable 
 
 Kkk  Confe- 
 
 In  my  Sermon 
 of  the  Peace  of 
 the  Church. 
 pag.*4.  -  26. 
 
4US4. 
 
 JTreatifeofthe  Tafsions 
 
 Confcquence  of  Conclufions  from  necefTary 
 Principles  :  but  Opinion  is  cum  Fotmidine  Oppofui, 
 with  a  feare  leaft  the  contrary  of  what  wee 
 affent  unto  fhould  be  true  :    And  fo  it  im- 
 
 porteth  a  Tender 
 Conclufion. 
 
 Doubtfull  ,  and  Infirme 
 
 The  Caufes  of  Opinion ,  I  conceive  to  be 
 principally  two  :  The  firft  is  a  Difproportion 
 betweene  the  Llnderftanding  and  the  Objcd:, 
 when  the  Objeft  is  either  too  bright  and  ex- 
 cellent, or  too  dark  and  bafe:  the  one  dazles 
 the  Power  ,  the  other  Affe&s  it  not.  Things 
 too  Divine  and  Abftra&ed,  are  to  the  Llnder- 
 ftanding Tanquam  lumen  adVe[pertilionem^  as  light 
 unto  a  Batt  •,  which  rather  aftonifli  than  in- 
 forme  5  and  things  too  Material  and  Immerft, 
 are  like  a  Mill  unto  the  Eyes  ,  which  rather 
 hinder  5  than  affeft  it.  And  thererore3  though 
 whatfoever  hath  Truth  in  it  5  be  the  Objcdi 
 of  the  Llnderftanding  5  yet  the  Coexifteflce 
 of  the  Soule  with  the  Body  ,  in  this  prefent 
 Eftate  ,  reftraines  and  Limits  the  Latitude  of 
 the  Objed  >  and  requires  in  it  ,  not  onely  the 
 bare  Nature  and  Truth  ,  but  fuch  a  Quali- 
 fication thereof ,  as  may  make  it  fit  for  re- 
 presentation and  Impreflion  by  the  convey- 
 ance of  the  Senfe.  So  that  as  in  the  True 
 perception  of  the  Eye  (  efpecially  of  thofe 
 Vefpertiliones  ,  to  which  ^yiriftotle  hath  com- 
 pared the  Llnderftanding  in  this  eftate  of  fub- 
 
 fiftence 
 
fiftence  with  the  Body  )  there  is  required  a 
 mixture  of  Contraries' in  the  Ayre  5  it  muft 
 not  bee  too  light  ,  left  it  weaken  and  too 
 much  difgregate  or  fpread  the  fenfe  •,  nor  yet 
 too  dark,  left  it  contraft  and  lock  it  up:  But 
 there  muft  bee  a  kinde  of  middle  Temper- 
 cleerencffe  of  the  Medium  for  conveyance, 
 and  yet  fome  degrees  of  Darkncfle  for  quali- 
 fication of  the  Objeft.  Even  fo  alfo  the  Ob- 
 jects of  mans  Vnderftanding  muft  participate 
 of  the  two  contraries,  Abpattion  and  Materi- 
 ality. Abftraftion  firft ,  in  proportion  to  the 
 Nature  of  the  Vnderftanding  ,  which  is  Spi- 
 ritual!. And  Materiality  too  ,  in  refpeft  of 
 the  Senfe  ,  on  which  the  Vnderftanding  de- 
 pends in  this  eftate  ,  as  on  the  Medium  of 
 Conveyance,  and  that  is  Corporall.  So  that 
 where  ever  there  is  Difficulty  and  Vncertain- 
 ty  of  Operation  in  the  Vnderftanding  ,  there 
 is  a  double  defed:  and  difproportion ■■■:  firft  in 
 the  Power  ,  whofe  Operations  are  reft  rained 
 and  limited  for  the  moft,  by  the  Body  :  and 
 then  in  the  Objeft  ,  which  hath  not  a  fuffici- 
 ent  mixture  of  thofe  two  qualities  ,  which 
 fhould  proportion  it  to  the  Power.  This 
 is  plaine  by  a  familiar  fimilitude;  an  Aged 
 man  is  not  able  to  read  a  fmall  Print ,  with- 
 out the  Affiftance  of  Spe&acles  to  make 
 the  Letters,  by  a  refra&ion  feeme  greater. 
 Where  firft  wee  may  defcry  an  Imperfe&ion 
 in  the  Organ  -7  for  if  his  Eyes  were  as  cleare 
 
 Kkk  a  and 
 
'*  Nulltm  un- 
 
 "quam  indfpfr 
 
 tatiombm  rem 
 
 dcfendit  quatn 
 
 non  probarit, 
 
 mllam  oppuQ- 
 
 n&vitquamnon 
 
 evcnerit.  tic.  dc 
 
 Or  awe.  lib  ». 
 
 7{on  mlwibus 
 
 viribus  contra 
 
 Juftitiam  did- 
 
 tut  chfferwfj}, 
 
 ejuam  prideipro 
 
 fiftitM  dixe- 
 
 rat%  £)mntil. 
 
 de  Carnead.  lib: 
 
 It.  cap.  i.    Tlin.  lib.  7.  tap.  30. 
 
 i      A  Treatife  of  the  Tafsions 
 
 — — — —^—  — ^— —    1-1 1 — 1- 
 
 and  well-difpos'd  as  a  young  mans,  hce  would 
 be  able  by  his  Naturall  Power,  without  Art, 
 to  receive  the  Species  of  fmall  Letters.  And 
 next,  there  is  an  Imperfcftion  and  deficicncic 
 in  the  Letters  5  for  if  they  had  the  fame  Mag- 
 nitude and  fitneffe  in  themfclvcs ,  which  they 
 feeme  to  have  by  Refra&ion  through  the 
 GlaflTe  ,  the  weakneffe  of  his  power  might 
 haply  have  fufficient  ftrength  to  receive  them 
 without  thofe  Helps.  So  that  alwayes  the 
 Uncertainty  of  Opinion  is  grounded  on  the  In- 
 fufficiencie  of  the  Vnderftanding  to  receive  an 
 Obje<35  and  on  the  Difproportion  of  the  Objed: 
 to  the  Nature  of  the  Vnderftanding. 
 
 The  next  Caufe  of  Opinion  and  Vncertain- 
 ty  in  AflTents,  may  be  AcutenefTe  and  Subtilty 
 of  wit,  when  Men  out  of  Ability ,  like  *  Car- 
 mades ,  to  difcourfe  probably  on  either  fide, 
 and  poizing  their  Judgements  betweene  an  e- 
 quall  weight  of  Arguments  ,  are  fore'd  to 
 fufpend  their  AflTents  ,  and  fo  either  to  con- 
 tinue unrcfolvcd  and  equally  inclineable  un- 
 to cither  part,  or  elfe,if  to  avoyd  Neutrali- 
 ty, they  make  choife  of  fome  thing  to  averre 
 (and  that  is  properly  Opinion)  yet  it  is  ra- 
 ther an  Inclination ,  than  an  Affertion ,  as  be- 
 ing accompanied  with  feare,  floating  and  In- 
 conftancie. 
 
 And 
 
and  Faculties  of  the  Souk, 
 
 And  this  indeed,  although  it  be  in  it  felfe  a  de- 
 fed  of  Learning  •  yet  considering  theEftateof 
 man.and  ftri&  conditions  of  perfeding  the  Vn- 
 derftanding  by  continuall  Inquiry  (man being 
 sound  inthisalfotorecoverthatmeafureof  his 
 firft  fulnefle,  which  is  attainable  in  this  Corrup- 
 ted Eftate  by  fweatof  braine,  by  labour  and  de 
 grees,  Paulattm  ext»ndereartes){  fay  in  thefe  confi 
 derations3lrrefolution  in  Iudgeraent(foitbenot 
 VniverfatlinzW  conclufions.for  that  argues  more 
 weakncffe,than  choife  of  conceit  •  nor  Particular 
 in  things  of  Faith  and  Salvation,  which  is  net 
 Modefty  but  Infidelity)  is  both  Commendable, 
 and  Vfefull.  Commendable,  becaufe  it  prevents 
 all  temper  of  herefie  (whofe  nature  is  to  +  be  pe- 
 remptory.) And  both  argues  Learning  and  Mo- 
 defty in  the  foftnes  of  lud^cment,  which  will  not 
 fuffer  it  felfe  to  be  captivated,  either  to  itsowne 
 conceits,  or  untofuchunforciblereafons,  in  the 
 which  it  is  able  to  defcry  weaknefle.  And  this  is 
 that  which  Pliny  commends  in  his  friend  Tjtm 
 Artftonyihote  hefitancy  and  flownefle  ofrefoluti- 
 on  in  matter  of  Learning  proceeded  not  from  any 
 emptines  or  unfurniturejbut  ex  diver fitate  Rationu 
 qt$as  acrimagnoq^  Iudicioab  erigine  CAufisq^  frimisx 
 repetit^/fcermt, expert ditiout  of  a  learned  cautelouf 
 n  (Teof  judgment,  which  raadehim  fo  longfu 
 fpend  his  AfTent,  till  he  had  weighed  the  feverall 
 repugnancies  of  reafons,and  by  that  means  found 
 out  fome  truth  whereon  to  fettle  his  conceit.  For 
 (as  the  fame  Phny  elfewhere  out  of  Tbttcjdides  ob 
 ferves)  It  is  rawnes&  deficiency  of  learning  that 
 
 Lll  makes 
 
 481 
 
 Wa4qu£  ad- 
 it fm  ^cepti- 
 eei  dtfrutAt 
 An$ octet 
 apudEifeh.de 
 p  aptr.Evang. 
 /i4.f  IS. 
 t  *d  q*am 
 Cu*q\  !»kc  dtf 
 ci?ltti*'miquafi 
 tempeftate  de> 
 lappadum. 
 Tunqnamad 
 Sax  urn  a  A  La. 
 refcuut.  cic. 
 Acad-q.l^. 
 
482- 
 
 Lib.itfp.j* 
 
 A  Treatife  of  the  ^Paftions 
 
 makes  bold  and  peremptory :  * w^it  jh»>»  m«.  De- 
 murs and  fcarfulnes  of  Refolutioa,are  commonly 
 che  companions  of  more  able  wits.  And  for  the 
 ufeofDonbtingsiFirftjtheylefienjthe  number  of 
 herefies,  which  are  (as  I  faid)  alwaies  obftinate. 
 And  next  it  gives  occafion  of  further  enquiry  af- 
 ter the  Truth,  to  thofe  who  (hall  find  themfelves 
 beft  qualified  for  that  fervice.  But  Here  fie  com- 
 ming  under  the  fhape  of  Science,  with  fhewes  of 
 Certainty,  Evidence,  &  Rcfolution  (efpecially  if 
 the  inducements  be  quick  aad  fubtle)doth  rather 
 fettle  the  Vnderftanding.and  pofTiflc  it  with  falfe 
 Affents,than  yeeld  occafion  of  deeper  fearch,  un- 
 lefle  it  meet  with  a  more  piercing  Iudgement, 
 which  can  through  confidence  defcry  weaknefle. 
 For  queftionlefie  the  Errours  of  Great  mengene- 
 rally  honoured  for  their  Learning,  when  they  are 
 once  wrapped  up  in  the  boldnes  of  Aflertions,  do 
 either  by  poflc  fling  the  judgement  with  prejudice 
 of  the  Author,make  ixalfofubfcribetotbe  error; 
 orjfamoreimpartiafl^yefeeinfufficiencyin  the 
 ground,  the  Authority  of  the  man  frights  and  de- 
 terres  from  the  oppofing  of  his  concci  pt.  Where- 
 as when  mens  aflents  are  propefed  with  amodeft 
 confeffionof  diftruftand  uncemicty:tbe  Vnder- 
 ftandingjs  incited  both  to  enquire  after  the  rea- 
 fons  of  Diffidence^as  alfo  to  find  cut  means  for  a 
 more  fetled  Confirmation  and  cleering  of  the 
 Truth. 
 
 CHAP. 
 
and  Faculties  of  the  Seule, 
 
 CHAP.  XXXVIII. 
 
 Of  Errours  :  the  Caufes  thereof:  theAbufes 
 ofTrincipksi  Valfifying  them :  oy  Trans- 
 ferring the  Truth  of  t  hem  out  of  their  owne 
 bounds.  iAjfe&ions  of  Singularity ,  and 
 NoyeUcourfes.  Credulity  and  Tbraldome 
 of  Judgement  unto  others.  HoV>  Antiqui- 
 ty is  to  be  honoured.  Affettion to  particular 
 Objefts,  corrupt eth  Judgement.  Curiofty 
 in  fearcbing  things  Secret. 
 
 He  other  mainc  Corruption  of 
 Knowledge  was  Errour^  whereby 
 I  undefftand  a  peremptory  and 
 habituall  aflent,  firmly  and  with- 
 out wavering  fixed  upon  forae 
 falfhood  under  the  fliew  of  truth. 
 It  is  ArtfotUs  aflertion  in  his  Ethicks,  that  one 
 man  may  conceive  himfelfe  as  certaine  of  his  Er- 
 rour,as  another  man  of  bis  Knowledge  :  and  this 
 indeed  is  fo  much  the  more  dangerous  Aberration 
 from  Knowledge ,  by  how  much  it  feemes  moft 
 fieer  ly  to  referable  it. 
 
 If  wee  enquire  after  the  prime  Fundamental! 
 Caufe,  the  Gate  by  which  Errour  came  firft  into 
 the  World.  Sjracides  will  tell  us  in  a  word,  that 
 Emurand  Darknejfe  had  their  beginning  toge- 
 ther with  Sinners :  And  the  reafon  is,becaufe  finne 
 
 L 11 being 
 
 483 
 
 » 1  niwi'  m*W 
 
4^4    /        A  Treattfe  of  the  'Pa/lions 
 
 \ 
 
 Arift.pbjf.1.7 
 
 >cinga  partition- wall,  and  a  reparation  of  man 
 from  God,  who  is  Pater  Luminum^  the  Father  and 
 Fountaineof  all  Knowledge  •  and  whofe  perfecti- 
 ons man  did  at  firft  one  principall  way  by  Know- 
 ledge referable,  cannot  chufe  but  bring  with  it 
 darknefle  and  coafufion  into  the  Soule.  But  I 
 Hull  enquire  rather  after  the  more  Immediate 
 and  Secondary  Caufes  •  fome  whereof,  amongft 
 fundry  others,I  take  to  be  thefc: 
 
 i  A  firft  and  moft  fpeciall  one  is  the  Abufe 
 of  Principles :  For  the  Vnderftanding  muft  have 
 everfomthingtoreftitfelfe  upon  :  and  from  the 
 conformity  of  other  things,  thereunto  to  gather 
 the  certainty  and  evidence  of  its  Aflents.  For  it 
 is  the  nature  of  mans  minde,fince  it  had  at  firft  it 
 felfea  beginning  to  abhorre  all  manner  of  Infi- 
 nity>4  Parte- Ante  (I  meanein  AfcendingandRe- 
 folution)as  well  of  Sciences  and  Conclufions^as 
 of  Entities  and  Natures,  as  I  before  noted.  Aad 
 therefore  as  the  Vnderftanding  is  not  quieted  in 
 Philofophicall  inquiries  about  created  things, 
 till  it  have  according  to  their  feverall  differences 
 ranged  them  feverally  within  the  compaffe  of 
 fome  Finite  Line,  and  fubordinated  the  Inferiors 
 of  every  kinde,  Sub  uno  Snmmo  Genere^  under  one 
 chiefc-and  refts  not  in  the  Refolution  of  Effe&s 
 into  their  Caufes,  till  it  come  to  Aliquidfrimum% 
 in  Time,  in  Motion,  in  Place,  in  Caufality,  and 
 EflTentiall  Dependance :  fo  likewife  it  is  in  Know- 
 ledge &  Truth,notwithflanding  aPartePcJl^  down, 
 ward,  our  purfuits  of  them  feeme  Infinite  and 
 Vnlimited,  by  rcafon  of  our  owne  Infinities, 
 
 and 
 
and  Faculties  of  the  Settle. 
 
 and  ^Eviternity  that  way ;  yec  upward  in  the  re 
 folvingof  Truth  into  its  Caufes  and  Originals, 
 the  Vnderftanding  is  altogether  Impatient  of 
 proceeding  in  Infinitum ,  and  never  refts  till  it 
 finds  a  Nonultra^  anutmoft  linke  in  the  chaine  of 
 any  Science,and  fuch  a  Prime^  Vniverfall,  Vnque- 
 ftionab!e,Vn  provable  Truths  from  whence  all  In- 
 feriour  Colle&ions  are  fundamentally  raifed, and 
 this  is  the  Truth  of  Principles:  which  if  it  be  tra 
 duced  and  made  crooked  by  the  wre  flings  of  any 
 private conceipt,rai(hapes  all  Conclufions  that 
 are  derived  from  it:for  if  the  foundation  be  weak, 
 the  whole  edifice  totters5if  the  root  and  fountain 
 bee  bitter,  all  the  branches  and  ftrcames  have 
 their  proportionable  corruptions. 
 
 Now  the  Abnfes  of  Principles,  is  either  by 
 Falsifying  and  cafting  abfurd  Gloffes  upon  them 
 within  their  ownelimits-as  when  Philofophicall 
 Erroursare  falfly  grounded  upon  Philofophicall 
 Axiomes3which  is  Error  Confequtntidpx  Illationis^ 
 an  Errour  in  the  Confequence  of  one  from  the 
 other:  orelfe  by  transferring  the  Truth  of  them 
 beyond theirowne  bounds,  into  the  Territories 
 (as  I  may  fo  fpeake) of  another  Science,  making 
 them  to  encroach  aad  to  uphold  Conclufions 
 contrary  to  the  nature  of  their  Subjed  ; -which  is 
 Error  Dependentit,  or  SuberdinAtionis^  an  Errour  in 
 the  Dependance  of  one  on  the  other.  For  the  for* 
 mer,  it  hath  been  alwaies  either  the  fubtilty  or 
 modefty  of  errour  to  (lirowd  it  felf  under  truth-& 
 that  it  might  make  its  fancies  the  more  plaufiblcj 
 to  fatten  them  upon  undenyablc  grounds,  &  by  a 
 LI1  3  ftrange 
 
 485 
 
$6 
 
 #  Ex  bis  earn 
 tmpugnat9ex 
 
 qmbtis  eo»ft*t» 
 TennU.de 
 Btpttf.c.%. 
 Vid  de  prtfcr. 
 
 S en  tent ; as  per 
 prima*  com 
 wnnibui  Ar- 
 gumentit  mi 
 munt.de  A-ii- 
 mel.c.it 
 lnde  iumnta 
 prajidiaflub 
 pttgnant.cio. 
 Omnia.  &dw- 
 fstaVcri'ateW) 
 de  ipfd.  y en- 
 tile cenftruSia 
 I  tint.  ^pilogA 
 M7. 
 
 t  cUmMkxJn 
 Froireptic. 
 
 #  Cic.Orat.U, 
 Jm  Irriitndu 
 Oratoribits  0 
 ratorSummia. 
 
 Nee  titter  Nu- 
 ma  Simvfons 
 fibi  cum  ded 
 tAigerid  n$- 
 iturnes  cou~ 
 gre(pu  efe, 
 apud  en*d-m< 
 l.iyidVa'. 
 MaxJ.uc.2. 
 Vluuin  tiuma, 
 
 oyfTreatife  of  the  Tajiions 
 
 ftrangc  kindeof  Chimiftry,  toextra&  darkneffe 
 out  of  light*  |  Fraud  ftbi  exparvis,  (faid  Fabrus 
 CMAximm  in  Livj  uponanother  occafion.)  I  will 
 alter  it  thus,  Error  fibi  ex  pr'mcipijs  fidempraftruit, 
 ntcummagna  mttcede  faltat.  *  Vnreafonable  and 
 groundlcfle  fancies  alwaies  fhelter  themfelves 
 under  a  plaufible  pretence  of  truth  and  oftentatil 
 on  of  Reafon.  t  As  Praxttilcs  the  Painter  drew 
 the  Pi&ure  of  Venus  by  the  face  of  his  Minion 
 Ovtf/tfjjthac  fo  by  an  honourable  pretext  he  might 
 procure  Adoration  to  a  Harlot.  *  Thus  as  Plat* 
 is  faid,when  be  inveighed  chiefly  againft  Orators, 
 mod  of  all  to  have  played  the  Oratour(making  a 
 Sword  of  Eloquence  to  wound  it  felfe:)  So  they 
 on  the  contrary,  never  more  wrong  Knowledge, 
 than  when  they  promife  to  promote  it  moft.  It 
 was  thecuftome  of  that  Scipii^  honoured  after- 
 ward by  the  name  of  his  Punicke  Conqueft,  al- 
 waies before  he  fet  upon  any  bufinefle3  as  Livy  re- 
 ports of  him)  to  enter  the  Capitoll  alone,  preten- 
 ding  thereby  a  confutation  with  the  gods  about 
 thejuftneffe,  ifltiCj  and  fucceffe  of  his  intended 
 detignes  ;  and  then,  Afudm»ltitudinerti,flerHmq^ 
 vclutmente  divinitm  monita  agebat  :  Hee  bore  the 
 multitude  in  hand,  that  whatfoever  exploits  hee 
 perfuaded  themto  attempt,had  all  the  Approba- 
 tion and  Vnerring  Judgement  of  their  Deities. 
 What  were  the  ends  of  this  man,  whither  an  Am- 
 bitious hope  of  faftning  an  Opinion  of  his  ovvne 
 Divineneffe  in  the  midft  of  the  people,or  an  hap. 
 pyandpoliticke  iropoflure,  the  better  toprcfle 
 thofe  people(alwaies  more  inclinable  to  the  per. 
 
 fwafions 
 
 —     ■  ■  —  -  m 
 
and  Faculties  of  the  Seule. 
 
 fuafionsof  Superftkions  than  Reafonj  to  a  free 
 Execution  of  his  defigncs.it  is  not  here  neceflary 
 coenquirc.  Sure  I  am,even  in  mattersofgreateft 
 confequence,  there  have  never  been  wanting  the 
 >like  Impoftors,  vvhoboldiy  pretend  unto  Truth, 
 when  they  cunningly  oppofe  it :  a*  Liceb  in  E fan's 
 Cloathes,  robbed  Efau  of  the  Blcfling  :  orasthe 
 Ivy,  which  when  it  embraceth  the  Oike,  doth 
 withall  weaken  and  con-fume  it.  And  this  is  a  very 
 prepofterous  and  peiverfe  method,  firfttocnter- 
 taine  Corrupt  Conceits,  and  then  to  *  wreft  and 
 hale  Principles  to  the  countenancing  and  prote- 
 ctingof  them.  It  being  in  the  errors  of  the  mind, 
 as  in  thediftempersofthe  palate  ufuall  with  men 
 to  find  their  owne  rellifa  in  every  thing  they 
 read. 
 
 Concerning  the  other  Abufe5it  is  an  often  ob- 
 fervation  of  i^friftttle,  that  Principles  and  Con 
 clufionsmuftbe  within  the  Sphxreof  the  fame 
 Science  •  and  that  a  man  of  Learning  ought  a I- 
 waiestobefaithfullunto  bis  owne  Subject,  and 
 make  no  Excurfions  from  it  into  another  Sci 
 ence.  And  therefore  he  faith  that  it  is  an  equal  I 
 abfurdity  for  a  Mathematician  (whofe  conclusi- 
 ons ought  to  be  peremptory  3  and  grounded  on 
 principles  of  infallible  evidence)only  to  ground 
 them  on -Rhetoricall  probabilities^  it  were  for  a 
 Rhetoritian,  whofe  Arguments  ihould  bee  more 
 plaufibleand  infinuative3  to  leave  all  unfaid  that 
 might  reafonably  be  fpoken,  except  it  may  bee 
 proved  by  demonftrative  principles.  This  leaping 
 4  Gtntrt*dGe»u$i  and  confounding  the  depend  an* 
 
 cies 
 
 487 
 
 #  Scriptvr&HH 
 tffe  voUmtu 
 qurt  xi>(lraf&;. 
 A  Kg.  via,  qtta 
 advsrfxi  bam 
 Car  hfcif  aits 
 L*/ciieiampa/» 
 fnt  occur  rant 
 apudTertiitl 
 JpoLc.  46,47. 
 contr%Hcrmog. 
 f.I.rf*  prafcr, 
 
 M7.38,3M° 
 Dt  Tlfarcfi. 
 f.40. 
 
 per  fees.  6. 
 
 £>ePudicc.i6. 
 
 Simpltiitaiem 
 
 fs:manuE.c. 
 
 cU[Li\licijd 
 
 votunt  fanifi- 
 
 c&rs,  quo  dip fi 
 
 Epipb.aMo- 
 axMitrofiL 
 litfiin  Martyr. 
 
 *dZty&!K. 
 
 tltm,4kx. 
 StromJ.7. 
 M45.D. 
 .iug.contr. 
 Telag.&  Cos  ■ 
 kft,UxrC*U 
 De  Grits 
 ChttJii. 
 
48t_ 
 
 7lOV  li  fJ-i  itAP'a.-^ 
 efac/  'ituxfiiwnii 
 
 T*   K0t*Ut£    K,  TTH 
 
 f'.ffMlX  "*(    TV* 
 h*y  tfOeftt/rt  A*- 
 
 o?«/  «*}#  *{,ro- 
 
 Clem.  Alex. 
 StTQRt.6. 
 
 arfTreatifi  of  the  Tafiions 
 
 f  Vtderint  qttt 
 S(»icumi& 
 J>!atwicum>& 
 d'utle&icum 
 
 protklernnt. 
 Tertit8.de  pr*- 
 fcript'd* 
 •  CicMb.de 
 Vnivcrfo. 
 TUt.i*  Timseo 
 Cttfeb.de  pr<e- 
 par* 
 
 EvanJ.lue.t9. 
 ThfiUfer.*. 
 C'.cm.  Alex- 
 Strom  Ls« 
 Jgum  &  Re~ 
 furrefttonm 
 Pbihfcphun 
 tam(fJtxHc- 
 braorudoUri' 
 id)  ffi'mac. 
 Ettftbhb.lt. 
 
 Tcrtitll.de  Re- 
 fttvreft.cA'r. 
 r.I  Nefctoan 
 
 bucctiamper 
 \ti*e&tiM*$iB;\ 
 nnt.qn.l^.c.io  I 
 
 cics  of  Truth  8  by  transferring  Principles  unto 
 Sciences,which  they  belong  not  unto,  hath  been 
 ever  prejudicial!  to  Knowledge;  and  Errourhath 
 eafily  thereby  crept  upon  the  weake ft  apprehen- 
 sions, while  men  have  examined  the  conclusions 
 of  one  Science  by  the  Principles  of  another.  As 
 when  Religion  which  (hould  fubdue  and  capti 
 vate,  is  made  to  ftoop  &  bow  to  Reafon^and  when 
 thofe  AflTents  which  (hould  be  grounded  upon 
 Faith,and  noton  meer  humane  difquifitionjftiall 
 be  admitted  according  to  the  conformity  which 
 they  have  with  +  Nature,  and  no  farther.  And 
 hence  it  is  that  fo  many  of  the  Philofophers  dc 
 nyed  thofe  two  maine  Do<ftrines,of  the  Creation 
 andRefurredion  (*altbough  in  fome  of  them 
 the  ver  y  fight  of  Nature  reacheth  to  the  acknow- 
 ledgement of  the  former  of  thofe)  becaufc  they 
 repugned  thofe  maine  Principles  of  Nature 
 (which  are  indeed  naturally  true,  and  no  farther) 
 tbnexmhtlo  nihil  fit ;  Nothing  can  be  made  of 
 nothing.    And  a  frivatiene  ad  habituw  non  datur 
 regrefltu  ^  That  there  is  no  regreffe  from  a  Total  J 
 Privation  to  the  Habit  left.  'And  this  reafon  was 
 evidently  implyed  in  that  anfwer,  which  was 
 given  by  him,  who  knew  the  Root  of  all  Errour, 
 unto  the  obftinate  Oppofers  of  the  Refurre&ion: 
 Err  at  is  ncjeientes  Scrip ur as ,  neq^  Potential**  Dei. 
 Where  are  intimated  two  maine  Principles  of 
 that  My  fiery  of  thcRefurre&ionjtheFTW,  and 
 the  Power  of  God.  This  later  commanding  our 
 Aflentthatit  May  be:  that  other,  our  A  durance, 
 that  it  Will  be.  So  that  wherever  there  is  an 
 
 Ignorance 
 
and  Faculties  of  the  Soule. 
 
 Ignorance  of  x\\tk  two,  and  we  goe  about  to  ex- 
 amine this  or  any  other  My  ftery  5  rather  by  a  dis- 
 puting, than  an  Obeying  Reafon,  the  immediate 
 confequent  of  fuch  peremptory  and  prepofterous 
 courfe,  is  Errour  and  Depravation  of  the  Vnder- 
 (landing.  Pythagoras  and  his  Schollers,  out  of  a 
 (hong  conceipt  that  they  had  of  the  Efficacy  of 
 Muficke,or  Numbers,  examining  all  thepaffages 
 of  Nature  by  the  Principles  thereof,fell  into  that 
 monftrous  Errour3  that  Numbtr  was  the  firft  and 
 moftEflentiall  Element  in  the  Conftitution  of 
 all  Creatures.  Thus  as  men  which  fee  through  a 
 coloured  GlaflTc,  have  all  Objects,  how  different 
 foever  reprefented  in  the  fame  colour :  So  they 
 examining  all  Conclusions  by  Principles  fore- 
 ftalled  for  that  purpofc,  thinking  every  thing  of 
 what  nature  foever  to  be  dyed  in  the  colour  of 
 their  owne  conceipts,  and  to  carry  forae  propor- 
 tion unto  thofe  PrinciplesiLike  Antiyhtronfiritts 
 and  others  ia  ^Arifiotle^  who  did  confidently  af- 
 firme  every  thing  for  Real  I,which  their  Imagina- 
 tion fancied  to  it  felfe.  But  Tally  hath  prettily  re- 
 prehended this  abufe  in  that  fatyiicall  reprehen- 
 fion  which  he  gives  to  Arifloxtntu  the  Mufitian, 
 who  needs  out  of  the  Principles  of  his  Arr,would 
 conceipt  the  Soule  of  man  toconfift  of  Harmo- 
 ny, H*c  magiflro  concedat  Ariflneli  •  saner e  ipfedo- 
 ceat :  Let  him  leave  thefe  things  to  Anftotle ,  and 
 content  himfelfewith  teaching  men  how  tofing  : 
 intimating  thereby  the  abfnrdity  of  drawing  any 
 Science  beyond  its  owne  bounds. 
 
 2     Another  Caufe  of  Errour  maybe  Affe&a- 
 Mmra  tion 
 
 489 
 
 Plut.de  pluit. 
 Pkilo/Jtitc.3. 
 Laert.in  #ytb, 
 
 I.IQ.C.IQ. 
 
 Lib  deMewar. 
 
 &7{cminif.c 1 
 
45?o  I        JT'reatifeoftbe'Pafiions 
 
 Nm  umAu- 
 thorn ai  in  di- 
 jputando,  qua. 
 rationUmo- 
 menu  quare- 
 ft*  /i>»f,&c. 
 cUM  7{au 
 DtouUu 
 
 tion  of  SinguIarity,andaDifdaineof  being  bur 
 anacceffion  unto  other  mens  Inventions:  or  of 
 Tracing  their  fteps :  when  men  (hall  rather  defire 
 to  walke  in  wayes  of  their  ovrne  making,  than  in 
 the  beaten  paths  which  have  been  troden  before 
 thereto  be  guilty  of  their  ownc  invented  Errors3 
 than  content  with  a  derived  and  imputed  Lear- 
 ning;and  had  rather  be  accounted  the  Purchafers 
 of  Herefie,  than  the  Heires  of  Truth,  guafe  nihil 
 fuijfet  re£t»m^  quod  primnm  eft  •  melius  exiftimant 
 qmcquideft  altud,  as  guintiUan  fpake  elegantly  on 
 another  occafion  :  As  if  nothing  had  been  right, 
 which  had  been  faid  before  •  they  eftecme  every 
 thing  therefore  better^becaufe  new. 
 
 g  Another  Caufe  may  be  the  other  Extreme 
 (for  a  man  may  lofe  his  way,  as  well  by  enclining 
 too  much  to  the  right  hand3as  to  the  left)  I  mean 
 a  too  credulous  prejudice  and  opinion  of  Autho- 
 rity i  when  wee  bow  our  judgements  not  fo  much 
 to  the  nature  of  things>as  to  the  learning  of  men. 
 Et  credere  ,qttam  fcirejvidetur  revetemiui%  we  rather 
 beleeve,  than  know  what  we  aflent  unto.  Tis  in- 
 deed a  wrong  to  the  labours  of  Learned  men  to 
 read  them  alwaics  with  a  Cavilling  and  Sceptical 
 mind  •  and  to  doubt  of  every  thing,istoget?  refo- 
 lution  in  nothing.  But  yet  withall,  our  Credulity 
 muft  not  be  peremptory,  but  with  refervation. 
 Wee  may  not  captivate  and  refigne  our  Judge- 
 ments into  another  mans  hand.  Beleefe  ,  with- 
 out evidence  of  Reafon ,  muft  bee  onely  there 
 abfolute,  where  the  Authority  is  Vnqueftiona- 
 ble3  and  where  it  is  impoifible  to  erre,  there  onely 
 
 in 
 
and  Faculties  of  the  Soule* 
 
 it  is  Impious  to  Diftruft.  As  for  mens  Aflferti* 
 ons,  guibmppbilt  efi  (uhffe  falfum,  what  he  faid 
 of  Friendship,  Sit  ama  tanqmm  Ofurm,  Love  with 
 that  Wifedome  as  to  remember  you  may,be  pro- 
 voked to  the  contrary,  is  more  warrantable  and 
 advantagious  in  Knowledge  :  Sic  crede  tanquam 
 di(fenfurw%  fo  to  beleeve,  as  to  be  ready,  when 
 caufe  requires,  to  diflent.    It  is  a  too  much 
 ftreightning  of  a  mans  owne  Vnder (landing,  to 
 inthrall  it  unto  any  :  or  to  efteeme  the  difTent 
 from  fome  particular  Authorities,  Prefumption 
 and  Selfe-conceit.  Nor  indeed  i%  there  any  thing 
 which  hath  bred  more  Diftempers  in  the  Body  of 
 Learning,  than  Factions  and  Sidings.  When  as 
 Seneca  faid  of  fttf*,  that  hee  would  rather  efteeme 
 Drunkennefle  a  Vertue,  than  Cat$  Vitious:So  Pe- 
 ripateticksand  Platonifts,Scetifts,  &Thomifts, 
 and  the  reft  (if  I  may  adventure  fo  to  call  them, 
 of  thofe  learned  Idolaters,  in  deifying  the  Noti- 
 ons of  Mortall  men)  ftiall  rather  count  Errour, 
 Truth,  than  their  great  Matters  Erroneous.  But 
 yet  I  would  not  be  fo  under  ftood,as  if  I  left  every 
 man  to  the  unbridled  reincs  of  his  owne  fancy  :or 
 to  a  prefumptuous  dependanceonely  on  his  owne 
 judgement  with  contempt  ornegled  of  others. 
 But  I  confider  a  double  Eftate  of  the  Learned  • 
 Inchoation  and  Progrefle.  And  though  in  this 
 latter  there  be  requifite  a  Difcerning  Iudgment, 
 and  Liberty  of  Diffcnt- yet  fortheother,  Ari- 
 Jlitl's  fpeech  is  true ,  Oportet  difcente'm  credere^  Be- 
 ginners  mufl  beleeve.  For  as  in  the  Generation  of 
 man,  hee  receiveth  his  firft  life  and  nourifhmrtit 
 
 M  m  m  2  from 
 
 491 
 
 LibMVnit*u 
 Ecclte.cap.19, 
 Cotra  CrefcsH* 
 Gramat&z. 
 
 Cypr.Li.ep,}, 
 adC*cilmm* 
 
 Vid.Theodsr. 
 ferm.ijc  fids 
 
 &Pldt6'4» 
 
 dpudlufeb* 
 
49* 
 
 Tlutjlb.de 
 
 Audicnd, 
 
 lJotth. 
 
 A  Treavjc  of  the  cPaJiions 
 
 _ _.  ■* 
 
 from  one  Woittbe,  and  after  takes  onely  thole 
 things,  whichate  by  the  Nurfe  or  Mothergiven 
 co  him  5  but  when  he  is  growne  unto  ftrength  and 
 
 §.6. 
 
 yeares. 
 
 hee  then  receivcth  nourithment  not  from 
 
 di  rJ{?6(* 
 
 Milke  onely,  but  from  all  variety  of  meats,  and 
 withthefreedomeof  his  own  choifcordiflike:fo 
 in  the  generation  of  Knowledge,the  fir  ft  knitting 
 of  the  loynts  and  Members  of  it  into  one  Body 
 isbefteffeftedbythe  Authority  and  Learning  of 
 fome  able  Teacher  (though  even  of  his  Tuters, 
 Gtf<?beingachilde,  was  wont  to  require  a  rcafori) 
 but  being  growne  thereby  to  fome  ftature  and 
 maturity,  not  to  give  it  the  Liberty  of  its  owne 
 Judgement,  were  to  confine  it  ftill  to  its  Nurfe  or 
 Cradle.  I  fpeakc  not  this  therefore  to  the  difho- 1 
 nourof  Anflotle^  or  any  other,  fromwhofeLear- 
 ning,much  of  ours,  as  from  Fountaines,  hath  bin 
 derived.   Antiquity  is  ever  venerable,  and  juftly 
 challengeth  Honour,Reverence,and  Admiration. 
 And  I  fhall  ever  acknowledge  the  worthy  com. 
 mendation  which  hath  been  given  Arijiotle  by  a 
 learned  man,thar  he  hath  almoftdifcoveredmor#e 
 of  Natures  My  fteries  in  the  whole  Body  of  Phi- 
 lofophy.than  the  whole  Series  of  Ages  fince  hath 
 in  any  particular  member  thereof.  And  therefore 
 he,  and  all  the  reft  of  thofe  worthy  FoutxJers  of 
 Learning  do  well  deferve  fome  credit,  as  well  to 
 their  authority,  as  to  their  matter.  But  yctnor- 
 witbftanding  there  is  difference  betweeneReve- 
 rence  and  Supcrftition.wemay  Aflent  unto  them 
 as  Anticnts,  but  not  as  Oracles  :  they  may  have 
 dfar  minds  cafie  and  inclinablejthey  may  not  have 
 
 them 
 
ttnd  Faculties  of  the  Settle. 
 
 them  captivated  and  fettered  to  their  Opinions 
 As  I  will  not  diftruft  all,  which  without  raanifeft 
 proof  they  deliver ,wbere  I  cannot  convince  them 
 of  Errour :  So  likewifc  will  I  fufpend  my  beleefe 
 upon  probability  of  their  miSakcs  :  and  where  I 
 findecxprefTeReafonof  Diffenting,  I  will  rather 
 fpca'ke Truth  with  my  Miftreflc  Nature,  than 
 maintaifiean  Errour  with  my  Mafter  Arifi$ile.h% 
 there  may  beFriend(hip,fo  there  may  be  Honour 
 with  diverfity  of  Opinions :  nor  are  wee  bound 
 therfore  to  defie  men3becaufe  we  reverence  them. 
 Plurafape  ftccmtnr  dum  dcmeremHr^quam  dum  ojfen- 
 dimus  •  Wee  wrong  our  Aunceftors  more  by  ad- 
 miring than  oppofing  them  in  their  Errours  -and 
 our  Opinion  of  them  is  foule  and  without  Ho- 
 aourjif  we  th inke  they  had  rather  have  us  fpllow- 
 ers  of  them  then  of  Truth,  And  we  may  in  this 
 cafe  juftlyanfwer  them  as  the  young  man  in  Plu 
 tAreh  did  his  Fatherwhen  he  commanded  him  to 
 do  an  unjuft  thing.I  wil  do  that  which  you  would 
 have  me,  though  not  that  which  you  bid  race. 
 For  good  men  are  ever  willing  to  have  Truth  pre- 
 ferred  above  them.  KLArifioth  his  Commenda- 
 tion of  his  middle  Aged  men,  fhould  be  a  rule 
 of  our  Affent  to  him,and  all  the  reft  of  thofe  firft 
 Planters  of  Knowledge.  Wee  ought  neither  to 
 overprize  all  their  Writings  by  an  abfolute  Cre~ 
 dulityjbccaufe  they  being  Me^and  fubje<St  to  Er- 
 rour, may  make  us  thereby  liable  to  Delufion* 
 neither  ought  we  rudely  to  undervalue  them,  be- 
 caufe  being  Great  me^nd  fowelldeferviog  of  all 
 Pofterity,  they  may  challenge  from  us  an  Eafines 
 
 Mmra  3    of 
 
 \9% 
 
 hotvofftQf  <npa-n~ 
 
 /♦I.C.4.J 
 
 Tacit. 
 
 V rrit as  nee 
 
 mtA  e^nec  lib 
 
 us>4iu  tUists, 
 
 /•I2.C.2?-. 
 
 Kht!M\ 
 
494 
 
 A  Treat'tfe  of  the  Tafiions 
 
 km* 
 
 Arift.Met.i. 
 immodtratg 
 tfl  ommsfuj 
 Qtpiarum  vo- 
 Iftntatum  per- 
 tin&cia,8cc, 
 Vid.Hil.init. 
 Li6.dcTnnitt 
 
 yid.Aug.de 
 Civ.'DeM.i9. 
 
 of  Aflcneuflto  their  Authority  alone  (if  it  bee 
 only  without  and  not  againft  Reafoo)as  Tally  pro- 
 fefTed  in  a  matter  fo  agreeable  to  the  Nature  of 
 Mans  Soule,  as  Immortality  \Vt  rationemnullam 
 Plato ffirretrffa  Author  itate me fr  anger  etiThou$i 
 Plato  had  given  no  reafon  for  it-yet  his  Authority 
 flaould  have  fwayed  Aflent :  I  faysnot  flavifli,  but 
 with  rcfervation,and  with  a  purpofe alwaies  to  be 
 fwayed  by  Truth,  more  than  by  the  thoufand 
 yeares  of  Plato  and  Arijlotle. 
 
 4  Another  Caufe  of  Errour,  may  be  a  Faft- 
 ning  too  great  an  Affe&ion  on  force  particular 
 Obje&s,  which  maketh  the  Minde  conceive  in 
 them  fome  Excellencies,  which  Nature  never  be 
 flowed  on  them ;  As  if  Truth  were  the  hand-maid 
 toPaflion  :  or  Camclion  like  could  alter  it  felfe 
 to  the  temper  of  our  defires.Every  thing  muft  be 
 Vnqueftionable  and  Authenticall,when  wee  have 
 once  affe&ed  it.  And  from  this  Root,it  is  proba- 
 ble did  fpringthofe  various  Opinions  about  the 
 utmoft  Good  of  mans  Nature  (which  amounted 
 to  the  qumber  of  two  hundred  eighty  eight,  as 
 was  long  agoobferved  by  Varro)  which  could  not 
 but  be  out  of  every  particular  Philofophers  con* 
 ceipt5earfyinghimto  the  Approbation  of  fome 
 particular  Objeft,  moft  pleafingand  fatisfa&ory 
 to  the  Corruption  of  his  owne  crooked  Nature : 
 fo  that  every  man  fought  Happinefle,not  where  it 
 was  to  be  found ,  but  in  himfelfe.meafuring  it  by 
 theRuIe  of  his  owne  diftempcred  andintangled 
 Iudgement  ;  whence  could  not  poffibly  but  iflue 
 many  monftrous  Errours5accordingas  the  Minds 
 
 of 
 
and  Faculties  oftheSoule* 
 
 of  men  were  any  way  tranfported  with  the  falfe 
 Delight,  either  of  Pleafure,Profit,Porope,  Pro- 
 motion,  Fattfe,  Liberty,  or  any  other  worldly  and 
 fenfuall  Obje&s.  In  which  particular  of  theirs,  I 
 obferve  a  prepofterous  and  unnatural!  courfejiike 
 that  of  the  Atheift  in  his  Opinion  of  the  Sbule 
 and  Deity:  For  whereas  inNature  and  right  Me- 
 thod, the  Determinations  of  the  Vndernanding 
 j  concerning  Happines  fliould  precede  the  purfuit 
 of  the  Will  :  they  on  theconrrary  fide,firft  love 
 their  Errour,and  then  they  prove  it  5  as  the  Affe- 
 &ion  of  an  Atheift  leads  him  firft  to  aDcfire, 
 andwifh  that  there  were  no  God(becaufehecon- 
 ceiveth  it  would  goe  farre  better  with  him  in  the 
 end,  than  otfaerwife  it  is  like  to  doe)  and  then  this 
 Defire  allures  the  Vnderftanding  to  dilate  Rea- 
 fons  and  Inducements,  that  may  perfuade  to  the 
 Beleefe  thereof ;  and  fo  what  was  at  ffrft  but  a 
 wifh,  is  at  laft  become  an  Opinion  :  &twd  nimis 
 velttmut  facile credtmut)  weeafily  bcleeve  what  we 
 will  willingly  defire.  And  the  reafon  is,  becaufe 
 every  man  (though  by  Nature  he  love  Sinne)yet 
 he  is  altogether  impatient  of  any  cheeke  or  con- 
 vifiion  thereof;  either  from  others,  orhimfeIfe; 
 and  therefore  be  his  Errours  never  fo  palpable,his 
 AfFe&ions  never  fo  diftempered ,  his  Minde  never 
 fo  depraved  and  averfe  from  the  Rules  of  Reafon, 
 he  will  notwithftanding  eafily  perfuade  himfelfe 
 tothinkeheisin  the  right  courfe,  and  make  his 
 Iudgement  as  abfurd  in  defending,  as  his  Will 
 and  AfFedHons  are  in  embracing  vitious  Sugge 
 ftionSj  Vitia  nefirtflnU  amtmusjicfendimut .  When 
 
 once 
 
 ^95 
 
-  ■  ■ ■  ja.^ 
 
 49^  n£Treatife  of  the  Tafions 
 
 once  our  Minds  arc  by  the  violence  andinfinuati- 
 on  of  Affcflion  tranfported  into  any  crooked 
 courfe,  Reafon  will  freely  refigne  tt  felfetobce 
 perverted,  and  the  difcourfe  of  the  Vnderftan- 
 ding  will  quickely  bee  drawne  to  the  maintai 
 ning  of  either  :  So  cafie  it  is  for  men  to  di- 
 fpute,  when  they  have  once  made  themfelves 
 obey. 
 
 And  another  reafon  hereof  is,  becaufe  as  a  Bo. 
 dydiftemperedandaffe&ed  in  any  part,  efpeci- 
 ally  thofe  vitall  ones,  which  diffufe  their  vertue 
 into  the  whole3  the  Weakneffc  fpreads,  and  over- 
 runnes  all  thcother3though  remoteft  from  it :  So 
 likewife  the  violent  motion  of  partiall  and  unru- 
 ly AppetiteSjwhich  do  any  waies  mifcarry  by  the 
 delufionof  ObjcdiSjWhich  they  fatten  upon,  im-j 
 mediately  derive  themfelves  upon  the  higher 
 parts  of  mans  Soule,  out  of  the  naturall  Harrao- 
 ny  &  confent  which  they  defire  to  have  amongft 
 themfelves  •  but  efpecially  doe  they  labour  to 
 winneover  the  Iudgement  unto  their  fide,  and 
 there  hence  to  get  unto  themfelves  Warrant  and 
 Approbation.  For  as  where  the  Vnderftandingis 
 regular,  the  chiefe  Dominion  thereof,  is  over- 
 Affe&ion.  And  therefore  we  fee  alwaies,that  men 
 of  the  moft  ftayed  and  even  Iudgcments,have  the 
 moft  unrefifted  power  in  the  government  of  Pafll 
 ons  :  So  on  the  other  fide,  when  the  Affe&ions 
 are  ftrongly  enclined  to  any5eitber  enormous  mor 
 tion  in  Moralityjor  Obje&  in  Nature,the  firft  Fa- 
 culty  whereon  they  flrivc  to  transferre  their  pre- 
 judice is  the  Reafon^fince  without  the  A  (lent  and 
 
 Appro. 
 
and  Faculties  of  the  Soule. 
 
 Approbation  thereof,  they  cannot  enjoy  it  with 
 fuch  freedome  from  diftra&ions  and  feare,  as  if 
 they  were  warranted  thereto  by  the  Sophiftry 
 and  Difpntes  of  that  Power.  Thus  as  it  is  u  fuall 
 with  men  of  deceitfull  palates  (as  before  I  tou- 
 ched) to  conceive  in  every  thing  they  tafte  the 
 fame  difagreeing  rellifh,  wherewith  their  mouth 
 is  at  that  time  diftempered  :  So  it  is  with  mens 
 Minds  prepofleffed  with  any  particular  fancy  : 
 Intm  Exiftensfr&hibet  aliemm.  They  cannot  fee  it 
 in  its  own  proper  colours,  but  according  as  their 
 Conceipts  are  any  way  diftempered  and  tranf- 
 ported  by  the  violence  of  their  Affe&ion.  And 
 hence inNaturallPhilofophy  fprangthat  Opini- 
 on of  Ariftoxtnu*  the  Mufitian  (which  I  fpakeof 
 before)  that  the  Soufe of  Man confifted  in  Har- 
 mony ,  and  in  an  apt  Concord,  Velnt  in  Cantu  &  \ 
 Ftd'bm,  between  the  parts  ;  and  Tully  intimates 
 thereafon  I  fpeakeof  very  prettily \Hic  d  arttjicio 
 [ho  non  recefitt :  this  man  knew  not  how  to  leave  his 
 owne  Ai  t-&  more  exprefly  of  the  fame  in  another 
 place  :  Ita  deUftatar  fttis  Canti&W)  ut  ctixm  ad  mi- 
 mum  transferre  conttur.  Hee  was  fo  affe#ed 
 with  Muficke,  that  he  transferred  it  upon  the 
 Soule. 
 
 5  Another  reafon,  which  I  conceive  of  Cor- 
 ruption  of  the  Vnder (landing  by  Errour^is-Curi- 
 ofity  and  Pufhing  it  forward  to  the  Search  of 
 things  clafped  up  and  referved  from  its  Inquiry. 
 Tis  the  naturall  difeafe  of  Mankinde  to defire  the 
 Knowledge  of  nothing  more  than  what  is  left  at- 
 tainable. It  a  Natftracemparatftm  eft  (faith  Pliny )ut 
 
 Nnn  proxl 
 
 497 
 
A  Treatife  of  the  'Fajsions 
 
 proximorumincunofi  LonginquA  feclemir  .  &deo  am 
 mum  return  Cupids  Ltngucfctt,  cum  f&cili  occtfio  eft. 
 it  is  the  vanity  of  man,  as  well  in  Knowledge,  as 
 in  other  things,  to  efteeme  that  which  is  far  fet- 
 ched (as  we  fay) and  deare  bought  moft  pretious ; 
 as  if  Danger  and  Rarity  were  the  only  Argument 
 of  worth.  The  enquiry  after  the  Eftates  of  Spi- 
 rits^nd  feparated  Soules,  the  Hierarchies  of  An 
 gels  5  and  (which is  more) the  fecret  Counfelsof 
 God,with  other  the  like  hidden  Myfteries,docfo 
 wholly  poffefle  the  Minds  of  fome  men,that  they 
 difappointtherufelvesof  more  profitable  Inqui- 
 ries,and  fo  become  not  onely  hurtfull  ,  in  regard 
 of  their  owne  vanity  and  fruitlefnefife ;  but  alfo 
 in  that  they  hinder  more  wholfomeand  ufefull 
 Learnings.  And  yet  Ignorance  is  of  fo  oppofite  a 
 !  nature  unto  mans  Soule,  that  though  it  be  Holy, 
 itpleafeth  not- if  therebebutEvill(theworftof 
 all  Objefts)  unknowne.  The  Devill  perfuades 
 Adam  rather  to  make  it  by  finning^  than  not  to 
 know  it. 
 
 But  wee  are  to  remember  that  in  many  things, 
 our  fearchings  and  bold  fpeculations  mud  be  con- 
 tent with  thofe  Silencing,  more  than  Satisfying 
 Reafons.£/V  ^aturajubet^ficopus  efl  mundc  :  Thus 
 God  will  have  it^hus  Nature  requires.  We  owe 
 unto  Natures  workes3as  well  our  wonder,  as  our 
 inquiry ;  and  in  many  things  it  behooves  us  more 
 tomagnifie  than  to  fcarch.  There  are  as  in  the 
 countries  of  the  World/o  in  the  Travels  of  mens 
 wits;as  well  Pr<ecipitia,  as  VU ;  as  well  Gulfes  and 
 Quickfands,  as  common  Seas.  Hee  that  will  be 
 climing 
 
and  Faculties  of  the  Soule* 
 
 climing  too  high,  or  fayling  to  farre,is  likely  in 
 the  end  to  gake  no  other  Knowledge,  but  only 
 what  it  is  to  have  a  fhipwrack,  and  to  fuffer  mine, 
 Man  is  of  a  mixed  Nature5partly  Heavenly -part- 
 ly Moralland  Earthly^and  therefore  as  to  be  of  a 
 creeping  and  wormyfdifpoGtion,tocrawle  on  the 
 ground,  to  raife  the  Soule  unto  no  higher  Con- 
 templations, than  Bafe  and  Worldly  is  an  Argu- 
 ment of  a  degenerous  Nature  :  Sotofpurneand 
 difdaine  thefe  Lower  Inquiries  as  unworthy  our 
 though ts.Tofoare  after  Infcrutable  Secrets  5  to 
 unlockeand  breake  open  the  clofet  of  Nature, 
 and  to  meafure  by  our  (hallow  apprehenfions  the 
 deep  and  impenetrable  Counfels  of  Heaven, 
 which  we  fhould  with  a  holy,  fearfull,  and  aftoni- 
 fhed  Ignorance  onely  adore,  is  too  bold  and  arro- 
 gant facriledge,  and  hath  much  of  that  Pride  in 
 it,by  which  the  Angels  felhFor  Erofiwilu  Altip- 
 mo^  I  will  be  like  the  moft  high,  was  (as  is  belee- 
 ved)  the  Devils  firft  finne :  and  Erititmquam  Dij, 
 ye  fhall  be  like  unto  God,  was  I  am  fure  his  firft 
 Temptation,  juftly  punifhed  both  in  the  Author 
 and  Obcyor  with  Darknefle  ^  in  the  one,with  the 
 Darkneffeof  Tophet-mtheother,with  the  Dark- 
 nefle  of  Errour. 
 
 Nnn  2 
 
 CHAP. 
 
 \99 
 
 Aft^deOen.ad 
 (it  J.i  i.e.  14. 
 
 Etlhbdeveta. 
 
 DeCiv.'Dei. 
 
 Hier.Ep,44*ad 
 Anton,  dt  Mo* 
 de{Hay&  In 
 ci4.flai£4 
 Greg.Mtiral, 
 
 Damaf.de  Qf 
 
 t  bed  fid  i^ 
 f.4. 
 
5Q0 
 
 A  Treati/e  of  the  'Pafions 
 
 CHAP.  XXXIX. 
 
 The  ABions  of  the  Vnderflandingjrrvsntion-* 
 Wit,  ludgement :  of  Intcntiorii  Diflrufl, 
 Prejudice,  Immaturity:  of  Tradition,  by 
 Speech, Wrking :  of  the  "Dignities  and  Cgj- 
 ruption  of  Speech. 
 
 f*h  Itherto  of  the  more  Paffivc 
 Cl  P^S iTj$*  Operation  of  theVnderftan- 
 ^   k^P^    ^  ding,which  I  called  Reccpti- 
 §)  onorKnowledgeofObjeas. 
 *t*f  Now  follow  the  more  afhve; 
 ^4S  which  confift  more   in  the 
 -^|  A£tionofReafon,than  in  its 
 Apprehenfion:  And  they  arc 
 the  Anions  of  Inventton^oiWit^A  oiludgmtnt. 
 The  former  of  thefe  hath- two  principall  parts- 
 the  Bifcovering  of  Truth  •  and  the  Communicating 
 of  it.  The  former  only  is  properly  Invention -,  the 
 ether  a  Confequent  thereof,  tradition  :  but  both 
 much  making  to  the  honour  of  the  Faculty.  For 
 the  former,  I  fhall  forbeare  any  large  difcourfc 
 Couching  the  particular  Dignities  thereof,  as  be. 
 ingathing  fo  manifeftly  fecn  in  Contemplati- 
 ons, PraiHfes,  difpatches  in  the  maintaining  of 
 Societies,ere£Hngof  LawcSjgovernmentof  Life; 
 and  generally3wlutfoever  enterprize  a  man  fattens 
 upon,  this  one  Faculty  it  is,  that  hath  been  the 
 Mother  of  fo  many  Arts-  fo  great  Beauty  and 
 
 Ornament 
 
and  Faculties  of  the  Soule% 
 
 Ornament  araongft  men,  which  out  of  one  world 
 of  things  have  raifed  another  of  Learning. 
 
 The  Corruptions  then  which  I  conceive  of 
 thi?  part  of  Invention>are, 
 
 Firft,  a  Defpaireand  Diflruft  of  a  mans  ovvne 
 AhiiitiesiFor  as  Corruption  and  Selfe  Opinion 
 is  amaine  Caufeof  Errour  :  fo  Diffidence  and 
 Feareisoiuhe  other  fide  a  wrong  to  Nat  arc,  in 
 abufingthofc  Facultieswhichfhegavcforcnqui- 
 ry,with  Sloath  and  V)\3\nz%>Mtilti$rebMintJi  Mag- 
 nitudoiC&ith  Seneca)no#  ex  naturafuajedex  debility 
 te  voJlra:*nd  (ol\kcw\feyMultifref>m  ineft  difficult  as  ^ 
 non  ex  nttura  fua^fed 'ex  opnionc  no ftra. Many  things 
 fcem  hard  &  involved>not  becaufe  they  are  foT  but 
 becaufe  our  fufpition  lb  mifconceives  them,  Thus 
 as  in  an  affe&ed  and  illdifpofed  Bddy,cvery  light 
 Weaknes  i$  more  felt  than  a  more  violent  diftem- 
 per,where  the  Conftitution  is  ftrongcr.  So  with 
 fearfull  and  defpairing  wits,  every  Inquiry  is  efti. 
 mated,  not  according  to  the  nature  of  the  Obje&, 
 but  according  to  the  Difopinion  &  (lender  Con- 
 ceipt  which  they  have  of  their  own  Abilities.  Non 
 calcant$ina4ifedbdemt  It  were  but  ridiculous  for 
 a  Blind  man  tocomplaineof  dark  weather,  when 
 the  fault  is  not  in  the  Aire,butinthe  Eye, 
 
 Another  prejudice  to  this  Faculty  ,  is  that  j 
 which  I  obferved  before  on  another  Occafion,  an 
 Over- Reverend  Opinion  of  thofe  who  have  gone 
 before  us.  For  when  men  (hall  fo  magnifie  the 
 Gifts  of  others,  that  they  Height  and  negled 
 their  owne  ;  when  out  of  aprejudicate  Conceipt 
 that  the  Antients  have  fufficicmly  perfe&ed  the 
 
 Nnn  3  Body 
 
 1©I 
 
501 
 
 ^ATreatife  of  the  ^afiions 
 
 Body  of  more  ferious  Learnings3they  (hall  exer 
 cifc  their  Wits(capable  of  greater  imploiments)- 
 in  degenerate  and  unufefull  Studies  •  Knowledge 
 muft  needs  be  hindred  from  attaining  that  Matu 
 ritv3  to  which  by  their  owne  Inventions  it  might 
 be  rayfed.  Thus  as  it  fals  out  amongft  men  of 
 thirftlefle  Minds  in  their  Fortunes  :  Vivitiarum 
 abundanth  inter  Caufas  faupertatls  efl.  Their  pro 
 fufenefle  out  of  their  prefent  (tore,  with  a  negli. 
 gence  to  recover  and  new  make  their  Eftates, 
 drawes  them  quickly  beyond  their  Fortunes:or  asj 
 it  was  in  the  like  cafe  amongft  the  Romanes  in 
 thofe  times  of  Publiquc  Luxury,and  Effeminate- 
 nefle,  the  valour  of  their  Aunceftors  procuring 
 unto  them  large  wealth,  and  fecuringthem  from 
 forreignehoftility,  did  alfo  by  the  means  of  that 
 Wealth  and  Eafefoften  and  melt  their  valour,  fo 
 that  their  Weakneffe  was  principally  occafioned 
 by  the  invincible  fpirit  of  their  Predeceflbrs:  So 
 it  is  in  the  matter  of  Learning3whcn  we  fpend  our 
 time  onely  in  the  Legacies  that  our  Fathers 
 have  left  us,  and  never  feeke  to  improve  it  by  our 
 owne  Inventions,  the  Large  meafurcs  of  Know- 
 ledge which  we  receive  from  them ,  is  by  our  pre 
 pofterous  ufe  made  an  occafion  of  a  Large  mea- 
 fureof  Ignorance  in  other  inquiries,wherein  their 
 Labours  offer  greater  Affiftance,  than  difcou 
 ragement.  There  was  notlperfwade  my  felfe 
 amongft  the  Ancients  themfelves,a  greater  means 
 of  difclofing  fo  large  a  meafure  of  Trutb>than  the 
 Freedome  of  their  owne  Opinions.  For  notwith- 
 ftandingthis  Liberty  was  often  the  occafion  of 
 
 many 
 
and  Faculties  of  the  Seuk. 
 
 many  prodigious  Births  .  yet  cb is  difod vantage 
 was  countervailed  with  many  fruitful]  and  goad 
 Iyiffaes  ;  all  which  might  haply  have  bsenundi 
 fcovercd,  had  men  laboured  only  in  Traditions., 
 and  contented  themfelves  with  Learning  upon 
 Truft.  And  thofe  more  brrouts  being  ftill  exatai- 
 ned^ivere  lefTc  pernicious  than  fewer  belceved. 
 And  even  of  them  I  make  no  queftion  frat, there 
 hath  been  good  ufe  made  by  thofe  that  have  en- 
 quired into  Truth.  For  firit ,  there  are  very  few 
 Errours  that  have  not  fome  way  or  other  Truth, 
 annexed  unto  them,  which  haply  might  not 
 otherwife  have  been  obferved.  It  isanErrourin 
 that  man  which  (hall  prefume  of  Gold  hid  in 
 his  Land,  to  dig  and  turne  it  up  for  ne  other  end, 
 but  to  find  his  Imaginary  trcafure  5  yet  that  ftir- 
 ringand  foftning  of  the  Ground  is  a  means  to 
 make  it  the  more  fertile.  Laftly,this  ufe  may  bee 
 made  even  of  Errours,when  difcoveredinthe  in 
 quiry  after  Truth,  that  they  let  us  know  what  it  is 
 not ;  and  it  is  fpeedicr  to  come  to  a  Pofitive  Con- 
 clufion  by  a  Negative  Knowledge,  than  a  naked 
 Ignorance  :  as  hee  is  fooner  likely  tofindeouta 
 place,  who  knowes  which  is  not  the  way,  than  hee 
 that  only  knows  not  the  way. 
 
 Thelaft  Caufe  of  Difability  in  the  Invention 
 I  may  be  Immaturity  and  Vnfurniture  for  want  of 
 I  acquainringa  mans  felfewith  the  Body  of  Lear- 
 jning  :  For  Learning  is  a  Tree  or  Body,  whichin 
 I  one  continued  Frame,  brancheth  it  felfe  into  fun- 
 dry  members  :  So  that  there  isnotonely  in  the 
 Objeft  of  the  Wilt-:  which  is  the  Giodof  things  5 
 
 but 
 
 *Oj 
 
5©4 
 
 Tufe.+li* 
 
 ArlflX'Qlit. 
 
 A  Treatife  of  the  ^Pafiwns 
 
 but  in  the  Obje&of  the  rW<fr/W^£aIfo,  which 
 is  their  Truth,  a  certain  mutuall  Concatenation, 
 whereby  every  part  hath  fome  reference  unto  the 
 other.  ^  infomuch  that  in  the  handling  of  particu- 
 lar Sciences,  there  are  often  fuch  occurrences, 
 asdoeneceflarily  require  an  in  fight  into  other 
 Learnings  :  So  that  of  Tally  is  generally 
 true,  Difficile  eft  fauca  ejfe  ei  nota^  Cm  non  fmt, 
 aut  flcraq^  aut  omnia.  All  that  addrefle  them- 
 felves  either  to  the  Invention  of  Arts  not  known, 
 ortothepolifhingof  fuch  as  are  already  found 
 out,  muft  ground  their  endeavours  on  the  Expe- 
 riments and  Knowledge  of  fundry  kinds  of  Lear- 
 ning, 
 
 For  the  other  part  of  Invention,  which  I  call 
 Tradition^  Communication,or  Diffufion, I  com- 
 prehend it  within  that  perfe&ion  peculiar  to  man 
 from  all  other  Creatures,  Oration,  or  Speech. 
 WherinI  confider  a  double  rainifterial  reference- 
 the  one  to  the  eye^the  other  to  the  eareithat  is  Fox 
 fcriftafi  Vifible  Voice  ^  this  Vox  vha,zn  Audible 
 Voice.  To  which  purpofe  Scdiger  acutely  f  Eft 
 quidem  KtciuHr  Liber  Loqucns^  Liher  reciutor  Mu- 
 tm.  The  Dignities  which  this  particular  confers 
 on  man,and  wherein  it  gives  him  a  preheminence 
 aboue  other  Creatures ,  are  taken  from  the  Ends 
 or  Offices  thereof,  for  the  worth  of  every  fervice 
 able  or  Minifteriall  Inftrumcnt  is  to  bee  gathered 
 from  the  Regularity  of  its  fun&ion,  whercnato  it 
 isnaturallyinftitutcd. 
 
 The  end  whereunto  Living  and  Organicall 
 Speech  was  principally  ordained,  is  to  mainraine 
 
 muruall 
 
and  Faculties  of  the  Soule. 
 
 mutuall  Society  amongft  men  incorporated  into 
 one  Body.  And  therefore  Tu/Ij  well  cals  ir5  H»« 
 nwu  Scent dtis  Vinculum ,  the  Ligament  and  Sin- 
 neWjWhereby  the  Body  of  Humane  Converfation 
 is  compared  and  knit  into  One, 
 
 It  would  be  a  long  and  large  labour  to  fpeake 
 of  the  Honour  which  God  hath  beftowed  upon 
 our  Nature  in  this  noble  Gift  of  Speech,making 
 our  Tongue  w*»  *<>*,  as  the  Poet  calleth  it,  The 
 Meflengerof  Reafon,  and  as  it  were  the  Pea  of 
 the  Minde  which  cloatheth  our  Conceits  with 
 Chara&ers,and  makes  them  obvious  unto  others. 
 I  fhall  not  engage  my  felfe  on  fo  great  an  Argu- 
 ment j  which  hath  already  filled  the  Volumes  of 
 fo  many  learned  mcn,who  have  written  fome  Rhe- 
 torical!, others  morall  Institutions  and  Precepts 
 touching  Speech.  I  (hall  therefore  content  my 
 felfe  with  but  naming  fome  few  particulars,  by 
 Consideration  whereof  we  may  acknowledge  the 
 Bounty  of  God,  and  Excellency  of  our  Nature, 
 which  is  attended  on  by  fo  nob  lea  fervant. 
 
 i  For  the  Dignity  hereof  it  appearcs  in  this. 
 That  whereas  in  other  kfTe  Considerable  Perfe- 
 ctions, other  Creatures  have  an  Exquifiteneffe 
 above  man,yet  in  this  man  excelleth  all  other  In- 
 ferior Creatures,  in  that  he  is  able  to  communi- 
 cate the  Notions  of  Reafon  cloathed  in  fenfible 
 Characters  unto  others  of  his  owne  kinde.  For 
 though  fome  melancholy  men  have  beleeved  that 
 FJephants  and  Birds ,  and  other  Creatures  have  a 
 Language  whereby  they  difcourfe  with  one  ano- 
 tber  ;  yet  wee  know  that  thole  narrow  and  poore 
 Ooo  Voices 
 
 5©5 
 
 Eurip. 
 
506 
 
 tun?  *}  tjuj  timef 
 
 *iri[t.dtpsrt. 
 Amtn.\*$  iilO. 
 
 /.l.c.2,4. 
 
 le.trin  6  »• 
 2j.dijp.de 
 p  aftantm* 
 
 A  Treatije  of  the  'Fafiions 
 
 J2*uhr.  InfiU 
 (.%.$.$*. 
 
 Anfl.de  in- 
 tcrprst.c.l. 
 
 Htm  opijiiiff* 
 
 Voices  which  Nature  hath  beftowed  on  them 
 proceed  onely  from  the  lmpreflionof  Fancy,and 
 fenfttive  Appetite  to  ferve  themfelves,  but  not  to 
 improve  one  another.  And  therefore  Speech  is 
 called  tiy>  by  the  Name  of  Reafo^becaufe  it  at 
 tendeth  onely  upon  Reafon.  And  as  by  this  the 
 Soule  of  man  differeth  in  Excellency  from  all 
 other  Creatures :  fo  in  two  things  amongft  many 
 others  (both  fubfervient  unto  Reafon)  doth  his 
 £0^  excel]  them  too.  Firft,  in  the  Vprightnefie 
 ofbisStaturejwhereby  he  is  madetolooke  up  to 
 Heaven,  and  from  his  Countenance  to  let  thine 
 forth,  the  lmpreflionof  that  Light  which  dwel- 
 kthwithin  him.  For  the  Face  is  the  Window  of 
 the  Soule. 
 
 ?yw&£\\  atm  (beflent  AmmaluCAttrdttrrAm^ 
 Os  hemini  [Mime  dtiit.C&lnmfc  tneri 
 Infitifr  ereftoSyidSydtratolicre  Vultus. 
 
 Whil'ft  other  creatures  downward  fix  their  fight. 
 
 Bending  to  Earth  an  Earthly  Appetite : 
 
 To  man  he  gave  a  lofty  Face ;  might  looke 
 
 Vp  to  the  Heavens  5  and  in  that  fpatious  Booke, 
 
 So  full  of  fhiningCbaradcrs5ddery 
 
 Why  he  was  made,and  whether  he  fhould  fly. 
 
 Next  in  the  Faculty  of  Speech ,  which  is  the 
 Gate  of  the  Scule,  through  which  (he  pafletb, 
 and  the  Interpreter  of  the  ConceitSjand  Cogita- 
 tions of  themind5as  the  Philofopher  fpeaks.  The 
 ufes  whereof  are  to  convey  and  communicate  the 
 
 Conceptions 
 
and  Fac  ulties  of  the  Souk. 
 
 Conceptions  of  the  Mind  (and  by  that  means  to 
 preferve humane  Society) to  derive  Knowledg  to 
 maintaine  mutuall  love  and  fupplies- to  multiply 
 our  Delights,to  mitigate  and  unload  our  forrows; 
 butaboveall  to  Honour  God,  and  to edifie  one 
 another,  in  which  refpeft  our  Tongue  is  called  our 
 Glory. Pfel.i6.2.dtt. 2.26. 
 
 The  force  &  power  of  Speech  upon  the  minds 
 of  men,  is  almoft  beyond  its  power  to  expreffe, 
 How  fuddenly  it  can  inflame,  excite,  allay,  com- 
 fort, mollify,  tranfport,  and  carry  caprivethe  Af. 
 feftions  of  men,  Cafar  with  one  word  quiets  the 
 Commotion  of  an  Army,  CMencnim  v^igrtppa 
 with  one  Apologue,the  fedition  of  a  people.  Fla. 
 vianut  the  Bifhopof  Antioch  with  one  Oration  ; 
 the  fury  of  an  Emperour.  Anaximenes  with  one 
 Artifice,  the  indignation  of  Alexander  ;  Abigail 
 with  one  Supplication,  theRevengeof  Davtd.? 
 Pericles  and  Pififtratm  even  then  when  they  fpake 
 againft  the  peoples  liberty,  over  ruled  them  by 
 their  Eloquence,  to  beleeve  and  imbrace  what 
 they  fpake,  and  by  their  Tongue  effr&ed  that 
 willingly,  which  their  Sword  could  hardly  have 
 extorted.  Pericles  and  flto/*farefaidtohaveftilI 
 purfued  the  fame  Ends,and  yet  with  cleanc  diffe- 
 rent  fuccefle.  The  one  in  advancing  the  fame 
 bu fines  pleafed$thc  other  exafperated  the  people, 
 and  that  upon  bo  other  Reafon  but  this,  the  one 
 had  the  Art  of  Perfwafion  which  the  other 
 wanted. 
 
 Ooo  x 
 
 Ay\aeri* 
 
 507 
 
 d.,dpt*TR>l£  {JJ)'j*- 
 
 Eu,*y.d*tie<;. 
 
 Sueto*t,wc*f* 
 cap  jo, 
 LucJb.i 
 
 tlofoi,  rot  opt- 
 
 *poi  \oy>i  'ttrpnhtto 
 
 cw&pilit. 
 StphocLEltCm 
 Cbrifoft. 
 «»//>/*><$/  x. 
 
 Ehq.l.i.'^ 
 
 I  Ac  9. 
 
 P/iitarMt  dc 
 Prtcept.ge* 
 
508 
 
 yiri<u&md*u 
 
 A  Treatije  of  the  Tafions 
 
 bli&t*.  A{fa^»  55Wo»  iuyKct'evH  fan. 
 Now  /«>P5#;ct  st;6co»>  £  o'a»^sVcW 
 KA.*>r7*c7»  <*stb  /*w  «/&Mf  «  ^»  «fU»Tr. 
 
 One  flake  the  Right  with  a  flow  Tongue% 
 Another  fluently  flake  wrong* 
 Helojt^  this  flole  the  CAufe^andgot 
 To  make  you  thinkcjvhat  you  thinke  not* 
 
 And  this  power  of  Speech  over  the  Minds  of 
 men  is  by  the  Poet,  in  that  knowne  paflagc  of  his 
 thuselegantly  defcribed : 
 
 — — Magno  in pofulo  cum  fafe  Coortae/i 
 Seditio^Avitq^  Ammm  Ignobile  vulgus 
 Umq^  facts  &  Sax  a  volant^  fur  or  ArwAminiftrAt. 
 Turn  pet  ate  grAvw^ac  merit is  ft forte viruquem 
 Conflextre  ,fllcnt%Arrectisc[\  aurihm  Aflant : 
 I  Be  regit  dtftts  Animos  &  peffora  mulcet* 
 
 When  in  a  Multitude  Seditions  grow, 
 
 And  Vlcerated  Minds  do  overflow 
 
 With  fwelling  Ire^when  ftcnes  &  firebrands  fly, 
 
 ( As  Rage  doth  every  where  weapons  fupply) 
 
 Then  if  fome  Aged  man,in  Honor  held 
 
 For  PietysandPrudence,ftand  to  wield, 
 
 And  moderate  this  Tumult :  ftrait  wayes  all 
 
 Rife  up  with  filent  Reverence,  and  let  fall 
 
 Their  Angry  Clamors ;  His  grave  words  do  fway 
 
 Their  Minds>and  all  their  Discontents  allay. 
 
 The 
 
and  Faculties  of  the  Sotde. 
 
 The  Venues  of  Speech  (  whereby  it  workcth 
 with  fuch  force  upon  the  Mindc)arc  many, which 
 therefore  I  will  but  name,  fome  Grammatical/, as 
 Property,  and  FitnefTc,and  Congruity,  without 
 Solaecifmes  and  Barbaroufnefie/omc  Rhetorically 
 as  choice,  Purity,  Brevity,  Perfpecuity,  Gravity, 
 Pleafantneffe,  Vigor,  Moderate  Acrimony  and 
 Vehemency  5  fome  Logically  as  Method,  Order, 
 Diftribution,Demonftration,  Invention, Defini- 
 tion, Argumentation,  Refutation.  A  right  dige- 
 (ling  of  all  the  Aydes  of  Speech  5  as  Wit,  Lear* 
 ning.ProverbSjApologues^Ernblemes,  Hiftories, 
 Lawes,  Caufes,  and  Effe&s,  and  all  the  Heads  or 
 Places  which  affift  us  in  Invention.  Some  Morally 
 as  GravityjTruthjSerioufnefTe,  Integrity,  Autho- 
 rity. When  words  receive  weight  from  manner^ 
 and  a  mans  Speech  is  better  beleeved  for  his  Life 
 than  for  his  Learning.  When  it  appeares,  That 
 they  zrife  efulct  pe  ff  or  ti^nd  have  their  foundation 
 in  Vertue,  and  not  in  Fancy.  For  as  a  man  recei- 
 vetfa  the  felfe  fame  Wine  with  pleafure  in  3  pure 
 and  cleane  Vcflell,which  he  loaths  to  put  unto  h  is 
 mouthjfromonethatisfoule  and  foiled  .•  fothe 
 felfe  fame  Speech  adorned  with  the  Piety  of  one 
 man,  and  difgraced  with  the  Pravity  of  another, 
 will  be  very  apt  accordingly  to  be  receivcd3  either 
 with  delight  or  loathing. 
 
 keys  la  wjh%irrm  "«*• 
 
 A  Sketch  from  Baft  men^  andrnen  of  ReffieSf, 
 Thngtit  k  the  famejvorks  not  the  fame  Effect 9 
 Ooo  2  And 
 
 5cp 
 
 IxftttutJ,*. 
 Ca»ftn*<icEhat 
 
 &  poflim  alibK 
 
 2-xtlwttx.  ffuwn- 
 [mcl  -m,  t7ivr 
 
 LaertjnZen. 
 1.7  i 
 
 V  d.A.GeH. 
 
 EurifiUecub* 
 
P  Ut.ii  b.c'e 
 
 Audit. 
 
 AfitU,JL\%. 
 
 £>ulnt.U*.c,\ 
 
 A  "Treatife  of  the  ^tafiwns 
 
 And  therefore  the  Spartan  Princes  when  th^y 
 heard  from  a  man  of  a  difallowed  and  iufpe&ed 
 Life,an  Opinion  which  they  approved,  They  re- 
 quired another  man  of  reputation  to  propofe  it : 
 That  the  prejudice  of  the  perfon  might  not  pro 
 cure  a  rejeftion  of  his  Iudgement.    For  wee  are 
 apt  to  naufeatc  at  very  good  meat,  when  we  know 
 chat  an  ill  Cooke  did  dreffe  it.  And  therefore  it 
 is  a  very  true  Charader  which  TuBj  and  guinti- 
 Ian  give  of  a  right  Oratour.  That  he  muft  be  Fir 
 bonus  dicendi  Peritus ,  as  well  a  Good  man  as  a 
 Good  fpeaker.  Otherwife  though  he  may  fpeake 
 with  admirable  wit,to  the  fancy  of  his  hearers,  he 
 will  have  but  little  power  over  their  Affetttons. 
 Like  a  fire  made  of  greene  wood,  which  is  fed 
 with  it  as  it  is  fewell ,  but  quencheed  as  it  is 
 greene, 
 
 Laftly,  forae  are  Civilt  in  Caufes  Deliberative, 
 or  Iuridicall,as  Wifedome,pertincncy  and  fitnes 
 to  the  Nature  and  Exigence  of  the  End  or 
 Matter  whereupon  we  fpeake.  For  in  that  cafe  wc 
 are  to  ponder  and  mcafure  what  we  fay , by  the  end 
 whereuntowe  fay  it,  and  to  fir  it  to  all  the  Cir- 
 cumftances  incident  thereunto.  Pawl  amongft 
 the  Philofophers  difputcd  with  them  from  the 
 Infcription  of  their  Altar,from  the  Authority  of 
 their  Poets  ^wA  from  confefTed  Maximes  of  Keafon, 
 by  thefe  degrees  convincing  them  of  Idolatry, 
 and  leading  them  to  Repentance.  But  amongft 
 thelewes  heedifputed  out  of  Scripture.  With 
 Ft lix  that  looked  formoney,hedifputed  ofRigh- 
 tcoufneiTeand  Iudgement  to  come,  but  amongft 
 
 the 
 
and  Faculties  of  the  Soule-. 
 
 the  Fharifees  and  Sadduces,of  the  Refurre&ion  3 
 that  a  DifTention  amongft  thernfelves  might 
 procure  a  party  for  him.  It  is  notwifedomc  for 
 amaninmifery  tofpeake  with  a  high  ftile  :  or  a 
 man  in  Dignity  wich  a  Creeping,  The  fame 
 fpeechmay  be  excellent  in  an  umbratile  Exerci. 
 cation,  which  would  be  too  pedanticall.and  ihiel- 
 ling  of  the  Lampe  in  a  matter  of  ferious  and 
 weighty  debate -and  that  may  be  dainty  meatia 
 one  place  for  the  fancy  ,  which  in  another  would 
 betoothinne  for  the  Conscience.  Nature  bath 
 guarded  and  coropaflcd  in  the  Tongue  with  the 
 lips,likc  a  folding  Gate,  and  with  the  Teeth  like 
 a  double  Hedge,  that  wee  might  be  adraonifiied 
 ro  weigh  and  ponder  our  words  before  we  produce 
 them. 
 
 Tbefe  are  the  principall  Vertues,  And  in  Op- 
 pofitionuntothefe,  wee  may  eafily  collect  the 
 principall  Corruptions  of  this  Faculty  ,  which 
 I  will  content  mv  felfe  with  but  the  naming. 
 
 The  Vices  in  Grammer,are  Sola?cifmes,  Bar- 
 barifmeSjObfolereneflej  Impropriety,  Incongrti- 
 ityof  Speech.  InRhetoricke,  Sordidne(Te,Tedi- 
 oufnefle,  Obfcurity,  Flatneffe  of  Conceit,  Ar- 
 gutenefle,and  Minutia^  Gawdincffe,WordioefTe, 
 and  Empty  Oftentation.  In  Morals,  the  Vices 
 may  be  comprifed  under  thefe  two  Generals, Mul- 
 iihqtiium  and  Turpiloqnium ,  Garrulous  and  Rot- 
 ten Communication.  Laftly  in  CivillRefpeds, 
 Levity  and  Impertinenqy,  like  the  advices  of 
 Therfitcs ,  Ax>w*rt  wm«  «:  Many  and  to  little  pur- 
 pofe. 
 
 But 
 
 5H 
 
 PetuUnti* 
 verhorum  c§* 
 trcendte  vaff2 
 efi'c  opp»fitam 
 dentitttnjkt. 
 
 VldPtutM 
 G*rr  uL& 
 Theopbraff, 
 Clm*jilex. 
 7*Jag*L2  c.7 
 Stuck  Conziv. 
 
 CaiMddig, 
 
5»2 
 
 T>tTutpih- 
 qiiio.Clew. 
 
 qua?!*''""* 
 extra.  Jitfatu 
 tumnoftrum, 
 
 Difteria  \  Ob 
 (c*nitatts>&c 
 
 A  Treatife  of  the  To/lions 
 
 ________________ ________ __ _• 
 
 Butbefidesall  thefe,  there  is  one  thing  which 
 fcemeth  to  be  the  moll  proper  Corrupter  of  this 
 Ornament  of  Speech,  and  that  is  a  Lje.  For  as 
 every  thing  is  then  moft  Regular  when  it  retains 
 the  purity  of  its  firft  office  and  inftitution :  So  on 
 the  other  fide  it  is  moft  depraved5when  it  deviates 
 from  that  fervice,  whereunto  it  was  principally 
 ordained.  ThusaPi&urc,  though  it  be  never  fo 
 much  in  the  frame  abufedjCracktjfpotted.or  made 
 any  other  way  unvaluable ;  yet  if  the  refemblance 
 which  it  beares,  be  exprefTe  and  lively,we  ftill call 
 itatTue  PiSure  :  whereas  if  that  be  afalfe  and 
 deceitfull  refemblance  (be  all  other  adventitious 
 Ornaments  never  foexquifite)  wee  ftill  accompt 
 it  Falfe  and  Corrupt  :  So  it  is  with  the  Speech  of 
 man,  which  though  of  never  fo  great  WcaknefTe 
 and  Inefficiency  in  other  refpedls-jet  if  it  retain 
 that  one  property  of  fhaping  it  felfe  to  the  Con- 
 ceipts  of  the  Minded  make  Ievell  and  proporti- 
 onable the  words  with  the  thoughts^t  mayftill  be 
 faidtobe(thoughnotagood)yet  in  fome  refpedi 
 a  Regular  Speech, in  that  it  is  conformable  to  the 
 firft  inftitution  :  But  be  all  other  Excellencies 
 never  fo  great  •  yet  if  it  be  a  falfe  Image  of  our 
 Intentions,  Nature  is  diverted  from  her  prime 
 End,  and  the  Faculty  quite  depraved,  as  forfaking 
 its  original!  office :  and  indeed,other  Morall  Du. 
 tics  of  the  Tongue  do  neceffarily  prefuppofe  this 
 adequation  and  conformity   to    the  thoughts, 
 which  Ifpeake  of,  without  which  they  are  but 
 Hipocrifie3and  come  within  thecompalTe  of  the 
 noted  Corruption^  Lye:  for  every  Hipocritcisa 
 
 Lycr, 
 
and  Faculties  oftbeSoule. 
 
 Lyer.Iconfcffe  there  are  Sinncsof  Speech  grea- 
 ter than  a  Lye,  in  the  intention  and  degrees  of 
 their  owne  Guilt :  But  herein  is  the  differencetthe 
 \  Tongue  may  in  it  (whether  Morally  religtoufly 
 confidcred)beare  a  double  Irregulari:y  (wherein 
 itdiffers  from  other  powers.) 
 
 Firftitniay  be  Vnconformable  to  the  Law  of 
 right  Reafon,  as  in  all  manner  of  vitious  and  un- 
 favory  Speeches.  And  the  Corruption  which 
 hereby  ic  incurres,  is  common  to  it  with  other 
 Faculties,  as  thedifproportion  betweene  Evill 
 Thoughts  and  Reafon  dictating  the  contrary, 
 worketh  Corruption  in  the  thoughts. 
 
 Andthenfecondly  ic  may  bedifpioporcioned 
 to  the  Conceipcs  of  the  Mind  in  propofing  them 
 otherwife  than  they  are  inwardly  meant,  and  this 
 is  properly  a  Lye.  Which  I  therefore  call  the 
 principall  Corruption  of  Speech,  not(as  I  faid) 
 becaufe  I  conceive  in  it  a  greater  raeafure  of  hei- 
 noufnefle  and  Guilt,  than  in  any  other  Speeches 
 (becaufe  all  Guilt  foliowes  the  Incomforraity 
 and  Remetion  from  the  Law  of  God  and  Reafon- 
 and  therein  other  Speeches>asBlafphemy  and  Se 
 dition,  may  have  a  greater  meafure  of  wickednes) 
 but  becaufe  in  a  Lye  I  finde  both  the  forenamed 
 Irregularities,  it  being  a  Speech  not  only  uneven 
 to  the  Conceipts  of  the  Mind  •  but  repugnant 
 alfototheWill  of  God,  and  the  Law  of  Na 
 ture. 
 
 The  next  kind  of  Aftive  Operations  were  thofe 
 
 of  Wit.  The  ufe  whereof  is  fo  much  the  more 
 
 Excellent,  by  how  much  the  Wreftings  and 
 
 Ppp  Abufe 
 
 *'? 
 
5 14    I        A  Treatife  of  the  Waftions 
 
 Abufeof  itisthc  more  dangerous  J  fhallfuffici- 
 
 ently  declare  the  worth  of  it,  by  (hewing  what  ir 
 
 is :  For  I  take  not  Wit  in  that  common  Accepta- 
 
 tion,whereby  men  underftand  fome  fudden  flafhes 
 
 of  Conceipt,  whether  in  Stile  or  Conference/ 
 
 which  like  rotten  wood  in  the  darke,  have  more 
 
 Shine  than  Subftance  •  whofe  Vfe  and  Ornament 
 
 are  like  them felves  Swift  and  Vanifhing*  at  once 
 
 both  Admired  and  Forgotten  :  but  I  underftand 
 
 a  fetIed>conftant,habituaII  fufficiency  of  the  Vn. 
 
 derftanding,  whereby  it  isinabled  in  any  kindcof 
 
 Learning3Theory,or  Pra&ife,both  to  fharpnes  in 
 
 Search,fubti!ty  in  Expreflion,and  difpatch  in  Ex~ 
 
 ecution.  As  for  that  other  kindefeen  in  Panegy- 
 
 ricks,  Declamatory  Difcourfes,  Epigrams,  and 
 
 other  the  like  fudden  i  flues  of  the  braine,tbey  are 
 
 feats  only  and  Heights,  not  Duties  and  Minifte- 
 
 riesof  the  Wit,  which  ferve  rather  for  Oftentati- 
 
 onthan  Vfe  :  and  are  onely  the  Remiflionof  the 
 
 Mind  and  Vnbendingofthe  thoughts  from  more 
 
 fevcre  Knowledge  :  as  walking  for  recreation  is 
 
 rather  Exsrcife  thanTravell,although  by  thevio- 
 
 U  nee  of  the  motion,  or  length  of  the  way  there 
 
 may  enfue  Sweat  and  WcarinefTe. 
 
 Now  for  the  Corrupters  of  the  Wit,  though 
 there  be  diverfe  ;  yet  none  Co  immediate  and  ccr- 
 taine  as  it  felfe,if  alone :  For  Wit,  though  it  bee 
 Swift,  yet  is  often  Blind.  And  therefore  the 
 fafter  it  haftens  in  Errour,  the  more  dangerous  it 
 is  to  it  felfe.  And  hence  it  is,  that  as  Learning 
 was  never  more  bound  to  any,  than  thofe  men, 
 who  have  been  eminent  in  this  Faculty,  if  they 
 
 firayed 
 
and  Faculties  of  the  Soule. 
 
 fwayed  it  by  Moderation  and  Prudence:So  none 
 have  been  more  pernicious  and  violent  Oppug- 
 ners  of  Truth  3  than  men  beft  furniflied  with 
 AcutenefTe,  when  they  turned  the  ufe  of  it  to  the 
 ftrengthningof  their  ownc  Fancies,  and  not  fub- 
 mittedic  to  Iudgementand  Examination.  As  the 
 fatteft  Soiles  in  Greece  caufed  the  greateft  trou- 
 bles  5  and  the  Beauty  of  Helena  yt\\t  ruine  of  Troy. 
 Wit  like  Wine  is  a  good  remedy  againft  the 
 poifon  of  the  Minde ;  but  being  it  felfe  poifoned, 
 it  doth  kill  the  fooner.  There  ought  to  bee  for 
 the  right  difpofing  of  our  Inventions,  a  mutual] 
 reference  and  fervice  between  Wit  and  Judge- 
 ment. It  is  a  vexation  of  Mind  to  difceme  what 
 is  right  and  profitable,  and  have  no  inableraent  to 
 attaine.it :  and  that  is  Iudgement  without  Wit. 
 And  to  have  a  facility  of  compaflingan  End,  and 
 a  working  and  reftleffe  fancy,  without  dire&ion 
 to  faften  it  on  a  fit  Objeft,  is  the  onely  courfe  to 
 multiply  Errourj  and  to  be  ftill  in  Motion,  not  as 
 in  a  path,  but  as  in  a  Maze  or  Circle,where  is  con- 
 tinuall  toyle,  without  any  proficience  or  gaine 
 of  Way  •  and  this  is  Wit  without  Iudgement. 
 They  ought  therefore,  Ifay,tobemutuall  Coad- 
 jutors each  to  other.  Wit  is  theSpurretoftirre 
 upand  quicken  the  Vnderftanding  :  and  Iudge- 
 ment is  the  Bridle  to  fway  and  moderate  Wit : 
 Wit  is  the  Hand  and  Foot  for  Execution  and 
 Motion  ;  but  Iudgement  is  the  Eye  for  Exa 
 mination  and  Dire&ion.  Laftly ,  Wit  is  the 
 Sayle  and  O ate  to  further  the  progreffe  in  any 
 Inquiry  •  but  Iudgement  is   the   Ballace  to 
 Ppp  a  Poife3 
 
 515 
 
f\6    J         A  Treatife  of  the  Taftions 
 
 Poifc,  and  the  Stcerc  to  guide  the  courfe  to  its 
 !  intended  End. 
 
 Now  the  manner  of  the  Iudgements  Operati- 
 on in  directing  either  our  Pra&ife  or  Contem 
 plation  isbyadifcourfeof  the  Mind,  whereby  it 
 reduceth  them  to  certaine  Grounds  and  Princi- 
 ples, whereunto  they  ought  chiefly  to  be  confor- 
 mable. And  from  heece  is  that  Reafon  vrhich 
 gmntilun  obfervcs,  why  (hallow  and  floating 
 Wits  feeme  oftentimes  more  fluent  than  men  of 
 greater  fufficiencies:For,faith  be,  thofe  other  ad- 
 mit of  every  fudden  flafhor  Conceipt,  without 
 any  Examination ;  but  ApudSaytcntes  ejt  Eleftio  & 
 Modtu  :  They  firft  weigh  things  before  they  utter 
 them. 
 
 The  maine  Corruption  of  Iudgement  in  this 
 Officers  Prejudiceand  PrepoflTeffion.The  Duty 
 of  Iudgement  is  to  difcerne  between  Obliquities 
 and  right  A3ions5and  toreducealltothe  Lawo 
 Reafon.  And  therefore  tis  true  in  this,  as  in  the 
 courfe  of  publique  Iudgements :  Thatrefpe&  of 
 perfons^or  chings  blind  the  Eyes,  and  maketh  the 
 Vndcrftanding  to  determine  according  to  Affe 
 &ion;and  not  according  to  Truth  Though  indeed 
 forne  Paffion?  there  are,which  rather  bood-winke 
 then  dift  emperor  hurt  the  Iudgement  •  fo  that 
 the  falfe  determination  thereof  cannot  bee  well 
 called  a  Mi(lake,buta  Lve:  Of  which  kind  flatte- 
 ry is  the  principal V-vhen  the  Affcftions  of  Hope 
 and  Feare  debafea  man,  and  caufe  him  todif- 
 femble  his  owne  opinion, 
 
 CHAP. 
 
and  Faculties  of  the  Souk. 
 
 V7 
 
 CHAP.  XL. 
 
 Of  the  A&ions  of  the  Vnderflanding  upon 
 the  Witiy  with  refpeft  to  the  End  and 
 Means.  The  "Tower  of  the  Vnderflan- 
 ding oyer  the  WiD  5  not  Commanding^  but 
 directing  the  Objefts  of  the  WiU  to  bee 
 good  and  convenient.  Corrupt  Will  lookes 
 only  at  Good  prefent.  Two  jExs  of  Vn- 
 derflandingyKnowledge  and  Confideration. 
 It  mu(i  alfo  be  pofiible,  and  withrefpctt 
 to  happinejfe  Immortal/.  Ignorance  and 
 Weakneffe  in  the  ^Vnderflanding^  in  pro. 
 pvfing  the  right  means  to  the  lafl  £nd. 
 
 Tthertoof  the  Aft  ions  of  the  Vn. 
 derflmdwg,  Ad  exta,  in  regard  of 
 an  o£/>#.Thofe  Adlntrajn  regard 
 of  the  Wtll  :  Wherein  the  Vnder- 
 flanding is  a  Minifter  or  Conn- 
 fellor  to  it,  are  either  to  furnifh  it 
 with  an  End^whereon  to  fatten  its  defires  :  or  to 
 direft  it  in  the  means  conducible  to  that  end. 
 Forthei^iZaloneisablind  Faculty  $  and  there 
 fore  as  it  cannot  fee  the  right  Good  it  ought  to 
 affeft  without  the  Afliftance  of  an  Informing  Po- 
 wer. So  neither  can  it  fee  the  right  way  it  ought 
 to  cake  for  procuring  that  Good  without  the<ii- 
 Pop  3  region 
 
5l8 
 
 ejfTreatiJe  of  the  Tafions 
 
 reftion  of  a  Conducing  power.  As  it  hath  not  Iudg- 
 ment  todifcover  an  End:  So  neither  hath  it  Dif- 
 courfe  to  judge  of  the  right  Means ,  whereby  that 
 may  be  attained.So  that  all  the  Ads  of  the  Will 
 neceflarily  prefuppofe  fome  precedent  guiding 
 A&s  in  the  Vnderftanding,whereby  they  are  pro 
 portioned  to  the  Rules  of  right  Reafon.  This 
 Operation  of  the  Vnderftanding  is  ufually  by  the 
 Schoole-men  called  Imperium ,  or  CMandatumy  a 
 Mandate  or  Command  •  bccaufeitisaPm*/tf,to 
 which  the  will  ought  to  be  obedient.  For  the 
 Rules  of  Living  and  Doing  well, are  the  Statutes 
 (as  it  were)and  Dictates  of  right  Reafon.  But  yet 
 it  may  not  hence  be  concluded  that  the  Vnder- 
 ftanding hath  any  Superiority,  in  regard  of  Do 
 minion  over  the  Will^thougb  it  have  Priority  in 
 regard  of  Operation.  The  Power  of  the  Vnder- 
 ftanding over  the  Willjisonely  a  Regulating  and 
 Dirc&ing,  it  is  noConftrainingorCompulfive 
 Power.  For  the  Will  alwaies  is  Domina  fuorum 
 attuumiVaz  Miftreffeof  herowne  Operation:For 
 lnteUe5im  nonimferAtyfedf$hmmodbfigmficat  volun- 
 tattm  imferantis.  It  doth  only  intimate  unto  the 
 WilUhePleafureandLawof  God  :  fome  feeds 
 whereof  remaine  in  the  Nature  of  man.The  Pre- 
 cepts  then  of  right  Reafon  are  not  therefore  Com 
 mands,becaufe  they  are  propofed  by  way  of  Man- 
 date ;  but  therfore  they  are  in  that  manner  propo- 
 fed,  becaufe  they  are  by  Reafon  apprehended  to 
 be  the  Commands  of  a  Divine  Superior  Power. 
 And  therefore  in  the  breach  of  any  fuch  Di&ates 
 we  are  not  faid  properly  to  offend  our  Vndcrftan* 
 
 __ <^g; 
 
and  Faculties  of  theSwle. 
 
 ding;  but  to  finne againft  our  Law  giver.  As  in 
 Civill  Policyjtbe  offences  of  men  are  not  againft 
 inferiour  Officers-but  againft  chat  foveraigne  Po- 
 wer, which  is  the  Fountaine  of  Law ,  and  under 
 whofe  Authority  all  fubordinare  Magiftmes 
 have  their  proportion  of  govemment.Befides^j^ 
 tJlimperarefiuJM  ejtpwire  .-  For  Law  and  Puniih 
 ment  being  Relatives,  and  mutually  connotating 
 each  the  other,  it  muft  neceffarily  follow,  that 
 from  that  power  only  canbe  an  impofition  of  law, 
 from  which  may  be  an  Infliction  of  Puni(hmcnt. 
 Now  the  Condition  under  which  the  Vnder- 
 ftanding  is  both  to  apprehend  and  propofe  any 
 either  end,or  means  convenient  to  the  Nature  of 
 the  Will,  and  of  Sufficiency  to  move  it,  are  that 
 they  have  in  them  Go9dneffeyPopbility  •  and  in  the 
 end(if  we  fpeak  of  an  utmoft  one)  Immrtdity  too. 
 Every  trueObjeft  of  any  Power,  is  that  which 
 beareth  fuch  a  perfect  Relation  of  convenience 
 &  fitnes  therunto,that  it  is  able  to  accomplifh  all 
 its defires.  Now  fince  Malum  is  Deftruttivnm  all 
 Evill  is  Deftru&ive.  It  is  impoffible  that  by  it 
 felfe,  without  a  counterfeit  and  adulterate  {&ce%  it 
 fhould  ever  have  any  Attractive  Power  over  the 
 Defires  of  the  Will.  And  on  the  other  fide,  fince 
 Omni  lonum^  is  Perfeftivum  •  fince  Good  is  perfe 
 &ive,  and  apt  to  bring  reall  facisfaftion  along 
 with  it,raoft  certainly  would  it  bedefiredby  the 
 Will,  were  it  not  that  our  Vnderftandings  are 
 clouded  and  carried  away  with  fome  crooked 
 mifapprehenfions .  and  the  Will  it  felfe  corrup- 
 ted in  itsowne  Inclinations* 
 
 But 
 
 519 
 
A  'Treatife  of  tbe^P anions 
 
 But  yec  chough  all  mans  Faculties  arc  (ode- 
 praved,that  he  is  not  able  as  he  ought,  to  will  any 
 DivineandPerfe&Good^yetfo  much  he  retains 
 of  his  Perfe&ion ,  as  that  he  cannot  poffibly  de- 
 fire  any  thing,  which  he  apprehends  as  abfolutely 
 difa&rceable  &  deftruAive  to  his  Nature^fince  all 
 Nacurall  Agents  ayrae  ftill  at  their  owne  Perfe- 
 Sion.  And  therefore  impoffible  it  is,  that  either 
 Good  fhouldberefufed,  without  any  apprehen- 
 fion  of  Difconvenience^or  Evill  purfued,without 
 any  appearance  of  Congruity  or  Satisfaction. 
 That  it  may  appeare  therefore  how  the  Vnder- 
 ftanding  doth  alwaies  propofe  thofe  Obje&s,  as 
 Good  to  the  Will,  which  are  notwithftanding, 
 not  only  in  their  owne  Nature,  butin  the  Appre- 
 henfionof  the  Vnderftanding  icfelfc  knowneto 
 be  evill.  And  on  the  contrary,why  it  doth  propole 
 good  Obje<a$,contrary  to  its  ovrne  Knowledgc,as 
 Evill.  We  may  diftinguifh  two  oppofite  condi- 
 tions in  GWand  Evill:  For  firft,all  Evill  of  Sin, 
 (though  it  have  Difconvenienceto  mans  Nature, 
 as  it  is  Dejtruflivc  •  yet)on  the  other  fide,  it  hath 
 agreement  thereunto,  as  it  is  crooked  and  corrupt. 
 As  continuall  drinking  is  moil  convenient  to  the 
 diftemper  of  an  Hydropticke  Body,  though 
 moftdifconvenient  to  its  prefent  welfare.  Now 
 then  as  no  man  podefied  with  that  difeafe,defires 
 drinke  for  this  end,becaufe  he  would  dye, though 
 he  know  that  this  is  the  next  way  to  bring  him  to 
 his  Deathsbut  only  togivefatisfa&ion  to  bis  pre- 
 fent Appetite  :  So  neither  doth  man  follow  exor- 
 bitant and  crooked  courfes ,  onely  that  hee  may 
 thereby 
 
and  Faculties  of  the  Soule. 
 
 cherby  come  to  Deftru#ion(though  he  is  not  ig- 
 norant of  that  iflue)  but  onely  to  give  way  to  the 
 propenfionof  his  depraved  Nature.  In  the  fame 
 manner  likewife  Good#esy  though  it  have  the  moft 
 abfolutc  Convenience  to  man,  as  it  is  Ptrfe&ive,  & 
 in  refpe&  of  his  finall  advancement  thereby5yet  it 
 hath  as  great  a  difconvenience  toward  mans  corrupt 
 Faculties,as  it  is  a  ftrait  rule  to  fquare  them  by,& 
 in  refpe&  of  its  Rectitude.  ,\$  light3though  it  be  in 
 its  own  property,the  perfe&ion  of  the  Eyes-yet  to 
 diftempered  Eyes,  it  works  more  troublethan  de- 
 light,becaufe  as  in  Philofophy,  j£/*/f##/W  recipitur, 
 recipitur  ad  modum  recipient  is .« £o>^«icquidappetiturl 
 appetitur  ad  modum  appetenik.So  that  if  the  appetite 
 it  felfe  bee  by  inherent  pollution  depraved  and 
 evillj  it  cannot  but  defire  every  thing  that  bcares 
 proportion  &  conformity  to  its  own  diftempers. 
 And  this  I  take  to  be  the  maine  reafon,  why  men 
 of  corrupt  and  irregular  defire$,oftentimes  fatten 
 Delight  on  thofe  Obje&s  which  they  know  to  be 
 Evill9  and  are  quite  averfe  from  thofe  which  yet 
 they  alfent  unto  as  Good. 
 
 To  which  I  may  adde  another,  namely,theRe- 
 folution  of  a  Corrupt  Will  to  yeeld  unto  it  felfe 
 all  Preftnt  Satisfaction,  and  not  tofuffer  it  felfe  to 
 be  fwayed  with  the  Preoccupation  of  &  Future 
 Eft  ate  :  Infomuch  that  the  fmall  content  which 
 mans  Nature  receiveth  from  the  A&uall  fruition 
 of fomeinftant-conceited  Good ,  prevailes  more 
 to  draw  on  Appetite,  then  the  fearfull  Expectati- 
 on of  enfuing  Mifery,can  to  deterre  from  it.  And 
 theprefent  irkfomneffe  of  Pious  Duties  5  have 
 
 52,1 
 
 Qqq 
 
 more 
 
 O'awo*  woy 
 
 rfl»7W. 
 
 Atifi.Rthic* 
 
5ZZ  ATreatifeoftheTafiiom       ' 
 
 more  power  to  divert  the  corrupt  Minde  from 
 them  ;  then  the  Fore- conceipt  of  Eternall  blifle 
 c3nhaveto  allure  the  Mind  unto  a^Delight  in 
 them .  Hence  then  i t  appeares,  what  I  under  ftand 
 by  that  firft  condition,  wherewith  Reafcn  is  to 
 propofeany  End  or  Meaas  to  the  Will,  that  it 
 may  be  detired  •  namely.  Sub  Rat  tone  B$n^m\&zx 
 the  Condition  of  Good,  not  alwayes  True  and 
 MoralJ-but  fomtimes  as  it  is  fa  apprehended  by  a 
 depraved  Vnderftanding5«£#£  w^/tf*  Conventintit: 
 askbeares  Conformity  to  the  prefent  Crooked 
 Eft  ate  of  mans  Will :  a  D^rix/^Vnderftanding 
 I  fay,  and  not  alwaies  properly  and  precifely  a 
 D/*r£fl^Vcderfta»diflg  5  Depraved  by  Negle& 
 and  lnconfiderdUmffe  5  not  darkned  by  Ignorance 
 and  Blindnejfe.  For  there  may  bee  an  Irregular 
 Will  with  a  Iudgement  rightly  informed  by 
 Truth,  Othetwife  there  could  not  be  any  offence 
 of  Prefumption  and  Knowledge.  We  are  thercr 
 fore  to  confider  that  there  is  in  a  Well-ftaycd  Rea- 
 fon%*  double  ASt  in  the  dueling  of  the  Will.  The 
 one  refpedtcth  the  Nature  and  Quality  of  the 
 objett :  the  other,  more  peculiarly  the  Circura- 
 ftance  of  Time  :  the  one  is  properly  Kn$wlcdge  • 
 the  other  Cir6tm$etti0n%  arifingoutof  Meditate 
 on,  and  more  clofe  preffingof  the  Obje&,  which 
 is  knowneas  Good  to  the  Will ,  againft  Infinu- 
 atioRs  of  Senfitive  Defires,  which  aime  oncly  at 
 the  Fruition  ©f  pleafure  frefent.   Firft,  the  Vn- 
 dcrftandingpropofethtaoheWi!i  Felicity ,  as  an 
 j  Abfoluteand  Eternall  GW,  which  cannot  but  be 
 defired.Ncxt,it  propofeth  W4ft*  for  ihe  attaining 
 
 of 
 
and  Faculties  of  the  Souk. 
 
 j  — — — ' 
 
 j  of  it  '3  namely,  the  pra&ife  of  thcfe  Precepts, 
 i  which  are  revealed  uqco  us  asneceffaryforpur- 
 j  chafing  the  End  defired.  The  PF/7/being,  befides 
 its  own  Corruption,  tranfported  by  the  Senfitive 
 Appetite,  finds  great  Irkfoainefle  in  thofe  means. 
 A  reftraint  of  al  tfeofe  prefentIoyes,Delights,Sa- 
 tisfa&ionsjwhi  ffentlypurfues :  it  percei- 
 
 veththat  great  trouble  Is  to  be  expefted,  many 
 Prejudices  and  Difficulties  to  begrapled  with ;  a 
 feverehaad  to  be  held  over  Paflions. a  narrow  Re- 
 ftraint to  be  obferved  towards  Mutinous  and  Re- 
 bellious Eruptions  of  the  Mitide,  fewer  inable- 
 caents  for  advancing  our  Fortunes,  and  infinite 
 other  the  like  bars  of  prefent  contentment- which 
 withdraw  the  Will3and  make  it  renounce  courfes 
 fafevere  and  difagreeable  to  the  Liberty  it  de- 
 fires.  Hereupon  comes  the  fecond  A&  of  the 
 Vnderftandingj  Bffc4cy  and  Weight  oiConfidera- 
 ti$n}  whereby  it  compares  the  Circumftances  of 
 that  Difficulty  of  Good  to  the  Will  in  regard  of 
 the  fmall  time,  theythall  continue*  with  the  con- 
 fequentand  unfpeakable  Good,  that  will  in  the 
 end  enfue  there- from,and  alfo  with  the  unfuffera** 
 (?Ie  Torments  that  follow  the  vilenefle  of  prefent 
 Pleafurcs.  Whence  the  Will  is  made  more  in- 
 cliiiable(by  the  Affiftance  of  greater  Power  than 
 its  owne)  to  goe  along  rather  through  Themes  | 
 with  Vcrtue,  than  with  adulterate  and  painted 
 pleafurcs  to daunce  towards  ruine. 
 
 Now  of  thefe  two,  the  defe&  of  the  former 
 
 works  properly  a  £/W^/Vnderftanding  •  but  the 
 
 Defeft  of  the  Latter,  namely,  an  Insufficiency 
 
 Qqq  2 and 
 
 ni 
 
52.4    I         ATreatifeofthe^Paftons 
 
 and  Inefficacy  of  pondering  the  Circumftances, 
 andpreffingthe  endlefle  CJonfequence  of  Good 
 or  Evill,  works  properly  a  DepravedYndexRan- 
 ding,  in  regard  of  Pra&icall  or  Applicative  Di- 
 region.  As  a  man  walking  in  fome  deep  Con- 
 templation by  a  Ditch  •  though  his  Eyes  be  open 
 to  fee  a  prefcnt  danger  before  him,  yet  may  haply 
 fall  into  it;  not  out  of  Blindnejfe^  but  out  of //kw- 
 fidtrate#ej[ey  as  not  fixing  bis  conceipt  thereon- 
 but  being  wholly  poffefled  with  other  thoughts. 
 In  like  manner,  the  Vnderfianding  being  taken 
 up  by  the  Impofture  of  the  Affe£Hons3  with  the 
 conceit  of  prefect  Geodpi  present  lllm  any  Objc&> 
 and  thereby  being  diverted  from  a  fcrious  Inqui 
 ry,after  the  true Reftitude  and  Obliquity  therofj 
 fuifers  the  Will  fearfully  to  plunge  it  felf  in  dan 
 gerandmifery. 
 
 Another  Condition,  under  which  an  End  ox 
 
 Means  are  to  be  propofed  by  the  Will,  is  $ub  rat; 
 
 wt  Fe^ibilU ,  as  a  good  PofiibU.  For  if  once  the 
 
 Vnderflanding   difcover   Impoffibility  in  any 
 
 Objeft,  the  Will  cannot  faftehany  defireupon 
 
 it:  Since  all  Appetite  is  only  terminated  by  that 
 
 which  can  replennifh  and  fatiate  the  Power.Now 
 
 all  Satisfaction  is  by  Fruition  ;  all  Fruition  ne- 
 
 cefTarily  prefuppofeth  a  Poffibility  of  Acquiring: 
 
 So  that  where  this  is  taken  away,  the  Will  is  left 
 
 Hopeleffe,  and  therefore  Defireleffe ;  and  there. 
 
 fore  we  fee  that  the  neerer  any  things  comes  td 
 
 Impoflfibility  3  the  more  averfe  is  the  Will  of 
 
 moft  men  from  it:as  is  plaine  in  thefe  things  that 
 
 arc  perplexed  and  difficult  to  attaine.    And  if 
 
 here 
 
and  Faculties  of  the  Settle.  jzj 
 
 here  the  wifii  of  him  in  the  Poetbeobje&ed : 
 
 O  mihipr&teritos  refer at fi  Iupittr  annos  ? 
 
 O  that  love  would  cne  reftore, 
 The  yeares  that  I  have  liv'd  before. 
 
 It  may  be  anfwered  that  this  was  a  Wifh  only, 
 and  not  a  Will.  Since  that  which  a  man  willetb, 
 he  doth  really  endeavour  to  obtaine. 
 
 The  laft  Condition  (which  is  retrained  onely 
 to  the  utraoft  end  of  mansdefire)  is  that  it  bee 
 propofed,  Sub  ratione  Immortals ,  as  an  Immortall 
 Good.  The  Endlefnefle  of  HappinefTe  is  that 
 only  which  makethit  a perfeft  End. For  the  Mind 
 of  man  naturally  is  carried  to  an  Immortality  of 
 Being  •  and  therefore  alfo  confequcntly  to  an  Im- 
 mortality of  Happiness  •  it  being  a  neceffary  Defire 
 of  all  Naturall  Agents,  to  attaine  aPerfe&ion 
 proportionate  to  the  meafure  of  their  Continu- 
 ance, So  then  mans  End  muft  not  be  only  Goody 
 but  for  ever  Good,TotaUy  and  Eternally:  not  onely 
 a  Fulncffe  of  toy  in  the  nature  of  it-  but  aFulnefle 
 of  Perpetuity  in  the  Continuance.  Moftperfefif  in 
 proportion  in  the  Spirituality ;  moft  infinite  in  pro- 
 portion to  the  Immortality  of  mans  Soule.  The 
 Frailty  and  Languifhing  of  any  Good,  and  a 
 Forefight  of  the  lofTe  thereof,  with  the  ableft 
 Minds  doth  much  weaken  the  Defire  of  it.  And 
 the  reafon  is,  becaufe  Providence  and  Forecaft  is 
 a  certaine  companion  of  the  humane  Naturesand 
 he  which  is  moft  a  man,  is  moft  carefull  to  con. 
 Qqq  5  trive 
 
5i<5    1        A  T'reatife  of  the  'Pafiions 
 
 Etbicki, 
 
 txive  the  advancement  of  his  Future  Eftate.   It  il 
 beaitiall  to  faften  only  upon  Prefect- Good  \  this 
 being  a  mainc  difference  between  theVnderftan* 
 ding,andthe  Seafuall  Appetite  ,  that  this  refpe- 
 #eth  only  the  prcfent  Ioy  that  is  at  band5but  that 
 being  fcere.dy  confeiousof  its  owne  Immorta- 
 lity, fattens  it  felfe  upon  theremoteft  times,  yea 
 outrunr.es  all  time,  and  fuffers  it  felfe  to  bee  ever 
 fwallowed  up  with  the  Meditation  and  Provi- 
 dence of  an  Endlefle  Happinefle,  And  there- 
 fore the  reafon  that  Arijlotle  brings  againft  his 
 Matters/*^,  argues  aa  Vnderftanding  lefTeDi- 
 vine  in  this  paiticalar  than  Plato's  was,  wbenhee 
 faich  that  fiternity  doth  no  more  perfect  the  Na- 
 ture of  Good ,  than  Continuance  doth  the  Na- 
 ture of  White.  For  though  it  be  true,  that  it  is 
 not  any  Eflcntiall  part  of  Gtf^^initfelfe-yet 
 it  is  aneceflary  and  principall  condition  to  make 
 Goodrefle,#<*p/«sf  ^thac  is,  an  Adequate  Obieft 
 tomansDefires  ;  there  is  not  then  the  fame  pro- 
 portion between  Eternity  and  Good,  as  there  is 
 between  Continuance  and  White  i  For  Conti- 
 nuance is  altogether  Extrinficall  and  Irrelative  in 
 refpeft  of  White  •  but  the  Happiacfle  of  man 
 hath  an  Intriaficall  Conne&ion  with  Immorta- 
 lity, becaufe  mans  Vcmoft  and  Adequate  Good 
 muft  be  proportioned  to  the  Nature  of  his  Minde 
 (for  that  is  no  perfefl  Good  that  doth  not  every 
 way  replennifh  and  leave  nothing  behind  it  that 
 may  be  defired)  So  that  man  himfelfe  being  End- 
 lefle, can  have  none  End  able  to  limit  his  defires, 
 butan  Infinite  and  Imraortall  Geod  ^  which  hee 
 may 
 
'  *  I  ■  ■  - 'I  .  ....  .....         I 
 
 and  Faculties  of  the  Soule.  527 
 
 may  enjoy  without  any  anxiety  for  After-  Provifi- 
 on.  I  dare  fay  there  is  not^n  A  theift  in  the  world, 
 who  hath  in  his  Life  be-bea  (led  himfelfe  by  fet- 
 ting  his  Defiresoncly  on  Tranfitory  and  Perisha- 
 ble goods,  that  would  not  on  his  death- bed  count 
 it  the  beft  bargain  he  ever  made  to  change  Souls, 
 with  one  of  thofe  whofe  Diligence  in  providing 
 for  a  Future  Happineflc  3  hee  hath  often  in  his 
 beaftly  Seafuality  impioufly  derided. 
 
 Now  of  thefe  two  Directions  of  the  Vnder- 
 ftanding  to  the  Will,  in  defiring  the  End  or 
 Means,  the  Corruption  is  for  the  mod  part. more 
 groffe  and  palpable  in  Atfirtanceto  the  Means  y 
 than  in  the  Difcovery  of  the  £^3and  farre  oftner 
 fayles  the  Will  herein  than  in  propofing  an  Ob- 
 ject to  fix  its  Defires  upon.  For  we  may  continu- 
 ally  obfeyvc^how  a  world  of  men  agree  all  inopi- 
 nions  and  wifties  about  the  fame  Supreme  and 
 Immortall  HappinefTe,  the  Beatificall  Vifion- 
 Every  Balaam  fattens  on  that^and  yet  their  means 
 unto  it  are  fo  jarring  and  oppofite ,  that  a  looker 
 on  would  conceive  it  itnpoffible  that  there  fhould 
 be  any  Agreement  in  an  End,  where  is  fuch  nota- 
 ble Difcord  in  the  waves  to  it.  Thereafon  which 
 I  conceive  of  this  difference,  is  the  fcverall  Pro. 
 portion,  which  the  true  End  and  the  true  Means 
 thereunto  besre  unto  the  Will  of  man.  Foritis 
 obfervable,that  there  is  bmone  General!  Hinde- 
 rance  or  Errour  about  the  right  End ,  namely  the 
 Ignorance  thereof. For  being  once  truly  delivered 
 to  the  Vnderftanding,  it  carries  fuch  a  p  oportion 
 to  the  nature  of  the  Will  (being  a  raoft  perfeft 
 
 fulfilling 
 
5*8 
 
 <*ATreatife  of  the  Tafiions 
 
 linoraniid.  & 
 T)iffiiHUas. 
 
 Aug- 
 
 fulfilling  of  all  its  wifhes)  that  it  is  impoffiblc 
 nottodefireit  ;  but  thedifproponionbetweene 
 man  and  the  right  means  of  a  true  End  is  farrc 
 Greater.  For  there  is  not  only  Errour  in  the  Spe- 
 culation of  them,but  relu&ance  in  other  pratique 
 Faculties,  proceeding  from  their  generall  Cor- 
 ruption in  this  Eftate,  and  nayling  the  Affe&ion 
 on  the  prefent  Delight  of  Senfuall  Obje&s.Fir  ft, 
 for  the  Vnderftanding,  I  obferve  therein  a  double 
 Hinderance  concerning  thefe  Means :  Ignorance 
 ix\&Weakne(fe ;  theonerefpe&s  the  Examination 
 of  them ;  the  other5their  Prefentationor  Inforce 
 mentupon  the  Wil.For  the  former  of  thefe,there 
 feemes  to  bee  an  equall  difficulty  between  the 
 End  and  the  Means,  as  proceeding  in  both  from 
 the  fame  Root.But  in  this  very  convenience  there 
 is  a  great  difference^  the  Ignorance  of  the  End 
 is  farre  more  preventable  (confidering  the  Helps 
 we  have  to  know  it)  than  of  the  Means.  Not  but 
 that  there  are  as  powerful!  Directions  for  the 
 Knowledgeof  the  Means^  as  of  the  End ;  but  be- 
 caufe  they  are  in  their  Ttymber  many,  and  in  their 
 Nature  repugnant  to  mans  Corrupt  Minds.  There 
 is  therfore  more  Wearinefle,and  by  confequence, 
 more  Difficulty  in  the  Inquiry  after  them ,  than 
 after  the  End,  becaufe  that  is  in  it  felfe  but  One  • 
 and  befides,  beares  with  it  (under  the  general! 
 Notion  of  Happnejfe)  fuch  an  abfolute  Confor- 
 mity to  mans  Nature,  as  admits  of  no  Refufall  or 
 Oppofition :  Infomuch  that  many  that  know 
 Heaven  to  be  the  End  of  their  Defires,  know  yet 
 fcarfe  one  foot  of  the  way  thither. 
 
 Now 
 
j         and  Faculties  of  the  Soul*. 
 
 Now  befides  this  Ignorance ,  tyben  the  Know- 
 ledge of  the  means  is  gotten ,  there  are  many  pre. 
 judices  to  be  expected  before  a  free  Exercife 
 of  them,  For(as/lr//?<tf/<fobferves)  amongftall 
 the  Conditions  required  to  Morall  Pra&ife, 
 Knowledge  hath  the  lea  ft  fway.  Ithaththeloweft 
 place  in  Vewue,  though  the  higheft  in  Lear- 
 ning. 
 
 There  is  fecondly  in  the  Vnderftanding  Weak 
 nejfe,  whereby  it  oftentimes  connives  at  the  Irre- 
 gular Motion  of  the  Will,  &  with  drawes  it  from 
 Examining  with  a  piercing  and  fixed  Eye,  with 
 an  Impartiall  and  Bribeleffe  ludgement,  with 
 Efficacy  and  weight  of  Meditation ,  the  feverall 
 PafTagesof  allour  A&ions,  with  all  the  prefent 
 and  confequent  Inconveaicnces  of  crooked  cour- 
 fes.  It  were  a  vafte  labour  to  runne  over  all  the 
 Oppofitions,which  vertuous  raeans,!eading  toaa 
 Happy  End  3  doe  alwayes  finde  in  the  feverall 
 Faculties  of  man  :  how  the  Will  itfelfeisftub- 
 borneandfrowardjthePaffions  Rebellious,  and 
 Impatient  of  Suppreffion ;  the  Senfes  and  Senfi- 
 tive  Appetite  thwart  and  wayward,  creeping 
 alwayes  likethofe  under- Coeleftiall  Orbes  into 
 another  motion,  quite  contrary  to  that  which  the 
 Primum  Mobile :  Illightened  Reafon  fhould  con- 
 ferre  upon  them.  Sufficient  it  is,  that  there  is  a 
 Difproportion  between  the  means  of  HappinelT , 
 and  the  generall  Nature  of  Corrupt  man.  For 
 all  Goodnefle  is  neceflarily  ad  joyned  with  Recti- 
 tude and  StreightnefTe  ( in  that  it  is  a  Rule  to 
 direft  our  Life )  and  therefore  a  Good  man,  is 
 
 Rrr  called 
 
 5*? 
 
w 
 
 A  T'reatife  of  the  T^afiions 
 
 called  an  V fright  man  ;  one  that  is  everywhere 
 Even  and  Strait.   To  which  ^Artjiotle  perhaps 
 |  had  one  Eye,  when  bee  called  hisHappyman, 
 a  Foure-fquart  man,  which  is  every  where  fmootb, 
 liable,  and  like  hitnfelfe.   But  nowontheocher 
 Gde,  mans  Nature  in  this  Eftate  of  Corruption, 
 is  a  Diftorted  and  Crooked  Nature5and  therfore 
 altogether  unconformable    to  the   GoodnefTe 
 which  fhould  as  a  Cannon,  direct  it  to  the 
 true  and  principall  End  it  aymeth  at.    And 
 this  is  the  reafon,  why  fo  many  men  are  Ira- 
 patient  of  the  clofe  and  narrow  pafTageof  Ho. 
 nefty.  For  crooked  and  reeling  Movers  necef- 
 farily  require  more  Liberty  of  way,  more  broad 
 courfes  to  exerife  therafelves  in  :  as  wee  fee  in 
 naturall  Bodies,  a  crooked  thing  will  not  bee 
 held  within  fo  narrow  bounds  as  that,  which  is 
 ftrait. 
 
 \- 
 
 CHAP. 
 
and  Faculties  of  the  Souk. 
 
 CHAP.  XLI. 
 
 Of  the  Qonfcience  ^its  Offices  of  DireBion 
 CoMpittion*  Comfort,  Watchfulneffe ,  Me- 
 mory, Impartiality,  Of  Confciences  Igno- 
 rant* Superflitious ,  Licentious*  Sleeping 
 ^rightfully  Tempeftuoifs. 
 
 Here  remaines  yet  one  higher 
 and  diviner  Aft  of  the  Pra- 
 fticall  Vnderftanding  ,   of 
 mod  abfoluce  power  in  man, 
 and  that  is  Conftknct.  Which 
 is  not  any  diftinft  Faculty  of 
 the  Soule,  but  onely  a  Com- 
 pounded A<5t  of  Reafon,con- 
 fifting  in  Argumentations  iprAftiqueSjHogifme, 
 inferring  alwaies  fome  Applicative  and  Perfonall 
 ConcIufion,Accufingor  Excufing. 
 
 The  Dignities  whereof  ate  to  bee  gathered 
 from  the  Offices  of  it,  and  from  the  Properties 
 of  it. 
 
 The  maine  Offices  are  three  ;  Direttion<Convi- 
 ttion  3C0»filati0# ,  whereof  the  two  laft  alwayes 
 prefuppofe  the  firft  with  a  contrary  Qualification 
 of  Breach  and  Obfervance. 
 
 The  Direction  of  Confcience  cenfifts  in  a 
 Simple  Difcourfe :  or  (as  I  may  fo  fpeake)  in  a 
 Dire&t  Ray  of  Vnderftanding,  gathering  Morall 
 or  Divine  Conclufions  from  a  prefuppofed  habit 
 
 Rrr  2  of 
 
 ni 
 
w 
 
 A  Treatije  of tbe^Pafiions 
 
 of  Principles,  either  from  the  reliques  of  our 
 Origityall  Knowledge  naturally  irapreft,  or  by 
 concurrence  of  Religion  and  Theologicall  Pre- 
 cepts fpiritually   infpired  into  the  Pradique 
 lodgement  or  hearts  of  men.  The  obfcrvance  of 
 which  Conclufions  it  impofeth  upon  allthofe 
 Executive  Powers,  which  each  particular  Con 
 dufion  doth  mod  immediately  concerne  upon 
 paine  of  hazarding  our  owne  Inward  Peace,  with 
 that  fweet  repofeand  fecurity  of  Minde  which 
 followes  it^and  alfo  (as  the  Heathens  themfelvcs 
 have  obferved)upon  feare  of  incurring  the  dif- 
 pleafure  of  that  God,concerning  whom  the  very 
 light  of  Nature  hath  revealed  thus  much,  that  as 
 his  Penetrating  and  Searching  Eye  is  able  to  read 
 ourmoft   retyred  Thoughts  i  Co  his  impartiall 
 and  unpreventable  Iuftice  hath  thunder  and  fire 
 inftoreforthe  Rebellions  againft  this  Faculty, 
 which  he  hath  made  to  be,  as  it  were,  his  Officer 
 and  Herauld  in  all  mens  hearts. 
 
 The  two  latter  of  thofe  Offices  cenfift  in  a 
 Reficftiw  of  that  former  difcourfe  upon  mens 
 A&ions,  and  according  as  is  difcovered  in  them, 
 either  an  obfervacce  or  negleft  of  thofe  impofed 
 Duties ;  the  heate  of  that  Refle&ion  is  either 
 Comfortable  or  Scorching.  Now  of  thefe  two  ^ 
 thatof  Convi&ion  is  nothing  elfe  but  a  perfor 
 manceofthat  Equivocall  killing  promifc  made 
 by  the  Serpent  to  our  feduced  Parents  ;  I  meane 
 an  Opening  of  their  Eyes,  to  know  with  defpe- 
 rate  Sorrow  the  Good  they  had  irrecoverably 
 foregone  $  and  with  feare,  ft\*me  and  horrour,  the 
 
 Evill 
 
and  Faculties  of  theS@ule. 
 
 Evill  which  they  plunged  themfelves  and  their 
 whole  pofterity  inta.  This  one  Ad  it  is  which 
 hath  fo often  confuted  that  Opinion  od^friffotle 
 touching  Deatb,that  it  is  of  all  things  moft  Ter 
 rible^inthatithathitpurfuedmany To  farre,  as 
 that  it  bath  forced  them  to  leap  out  of  them 
 felve,  and  to  preferre  the  Terroiir  of  Death  and 
 Darknefle  of  the  Grave,  before  the  grifly  Face  of 
 a  Convi&ing  Confcience. 
 
 The  chiefe  Dignity  hereof  confiftcth  in  Con[$. 
 Ution^  whereby  itdiffufeth  into  the  whole  man, 
 fromafecretaflgrance  of  divine  favour  (for no 
 thingcan  throughly  calmethe  Confcience,  but 
 that)  a  fweet  Tranquility,  filent  Peace,  fetled 
 StayednefTe,  and  (which  is  bigheft  of  all,  a  ravi- 
 rtiing  Contemplation)and(as  it  were)  Pre- fruition 
 of  Blifleand  Immortality. 
 
 The  properties  of  the  Confcieace  (whereby  I 
 underftand  theMinifteries,  which  it  never  fayles 
 to  execute  in  man)  areas  I  conceive,  principally 
 three  •  Watchfalneffe  ,  cMemory  ,  Impartiality.  It 
 keeps  alwaies  Centinell  in  a  mans  Sou!e:and  like 
 a  Regifter,  records  all  our  good  and  ill  adions. 
 Though  the  Darknefle  of  the  Night  may  hide  us 
 from  other s,and  the  Darknefle  of  the  Mind  feem 
 to  hide  us  from  our  felves  •  yet  ftill  hath  Confci- 
 ence an  Eye  to  looke  in  fecret  on  whatfoever  wee 
 doe,whether  in  regard  of  Ignorance  or  Hardnefle. 
 Though  in  many  men  it  flcep  in  regard  of  Mori 
 on^yet  it  never  deeps  in  regard  of  Obfervation 
 and  Notice  :  it  may  be  Hard  and  Scared,  it  can 
 never  be  Blind.  That  writing  in  it  which  feemes 
 Rrr  3  lovifibfc 
 
 m 
 
534.    I       d  Treatifs  of  the  'Papons 
 
 Inviftble  and  Illegible,  like  letters  written  with 
 the  juice  of  Lemmon,  when  it  is  brought  to  the 
 fire  of  Gods  Judgement,  will  be  mod  cleere. 
 And  for  thenext(ifweobferve  it)  there  is  nothing 
 fo  much  fattened  in  the  Memory,  as  that  which 
 CJonfcience  writes  :  all  her  Cenfures  are  written 
 with  Indelible  Characters,  never  to  be  blotted 
 out.  All  or  mod  of  our  Knowledge  forfakes  us 
 in  our  Deaths  $  Wit,Acutenefle,  variety  of  Lan- 
 guage, habits  of  Sciences .  our  Arts,  Policies, 
 Inventions,  all  have  their  period  and  fate  s  onely 
 tfaofe  things  which  Confcicnce  imprinteth,  (hall 
 be  fo  far  from  finding  any  thing  in  death  to  obli- 
 terate &  raze  them  out,that  they  (hall  be  thereby 
 much  more  manifeftjwhether  they  be  impreflions 
 of  Peace  or  Horrour.  The  Te  Simonies  of  Corn- 
 fort  (if  true)  are  fattened  in  the  Heart  with  fiich 
 an  Hand  as  will  never  fufferthem  finally  tobee 
 taken  out  ;  and  if  they  be  Accufatory  and  Con- 
 demning, the  Heart  is  fo  Hard,and  they  fo  Deep, 
 that  there  is  no  way  to  get  them  out,  but  by  b  rea- 
 kingor  melting  the  Table  they  are  written  in  $ 
 that  only  courfe  can  be  taken  to  make  Confcicnce 
 forget. 
 
 Then  thirdly  it  is  a  moft  Bribeleffe  Worker,  it 
 never  knows  how  to  make  a  falfe  report  of  any  of 
 ourwayes.  Itis(if  I  may  fofpeake)Gods  Hifto- 
 rion,  that  writes  not  Annals,  but  Iournals  5  the 
 Words,  Deeds,  Cogitations  of  Houresand  Mo- 
 ments ;  never  was  there  fo  abfolute  a  Compiler  of 
 Lives,  as  Confcicnce,  It  never  comes  with  any 
 prejudice  or  acceptation  of  perfons,  but  dares 
 
 fpcake 
 
and  Faculties  of  the  Soule.  555 
 
 fpcake  truth  as  well  of  a  Monarch,  as  of  a  Slave. 
 Nero  the  Em perour  fhall  feele  as  great  a  fire  bur- 
 ning in  his  bread, as  he  dare  wrap  the  poore  Chri- 
 ftiansintolighthim  to  his  Luft.  There  is  fcarfe 
 one  part  in  man,  but  may  befeduced,  fave  his 
 ■Conscience.  Senfe  oftentimes  conceives  things 
 which  are  not  •>  Appetite  and  Imagination  can 
 tranfport  the  Will,  and  themfelvesbothmaybe 
 drawne  by  perfwafion  contrary  to  their  owne  pro- 
 penfions  ;  this  onely  dcales  faithfully  with! 
 him,  whofe  wicneffe  it  is,  though  it  bee  to 
 the  confufion  of  it  felfe  and  him,  in  whom 
 it  lodgeth.  It  may  I  know  erre  fometimesand 
 miftakc ;  but  it  can  never  by  any  Infinuationbc 
 bribed  to  contradift  its  owne  Iudgement,  and 
 regiftcr  White  for  Blacks. 
 
 The  Corruption  of  Cbnfcience  arifes  prin- 
 cipally from  two  Extremes  •  theoneoccafioned 
 by  ignormc*  •  the  other  by  Sinne  (for  I  oppofe 
 thefe  two  here,  as  concurring  to  the  Corrupti- 
 on of  Confcience  after  a  different  manner)  The 
 one  is  when  the  vrant  of  due  Knowledge  drawes 
 the  Confcience  ,  to  finifter  determinati- 
 ons, either  in  PraAife  or  Forbearance.  The 
 other  when  evill  Habits  and  Anions  defile  the 
 Confcience.  Now  both  thefe  contains  under 
 them  fundry  Degrees  of  Corruption. 
 
 From  Ignorance  •.  Fir  ft,  comes  a  Fettered  and 
 Reftrained  Confcience,  fearfully  binding  it  felfe 
 to  fome  particular  Afts,  without  fufficient 
 grounds.  Next  a  Licentious  and  Indulging  Con- 
 fcience, giving  Freedome  to  it's  felfe  in  fuch 
 
 courfes, 
 
itf 
 
 —\ __ ^  .  Ml  II  I  ■      M_^^ 
 
 zATreatife  of  the  <Paftims 
 
 m ■■ 
 
 courfe,as  whereunto  it  hath  no  warrant  upon  an 
 acquaiqting  it  fclfe  from  either. 
 
 Then  from  the  other  Root  there  comes :  Firft, 
 a  Bead,  Secure  and  Sleeping  Confcience  by 
 Common  and  Cuftomary  Sinnes.  A  Pate,  Swea- 
 ting, and  Affrighted  Confcience  by  Atheifticall 
 and  Vnnaturall  Sinnes  : 
 
 Tumfrigida  mens  efi 
 
 Criminibm^  tacita  ftdantpr&cordia  culpa. 
 
 The  Guilt  which  from  unfeen  pollution  fprings, 
 Cold-fweating  Horrour  on  their  bofome  brings. 
 
 A  Dejperate,  TempeQuous  and  Ravening  Con- 
 fcience from  Blafphemous  and  Open  Sinnes. 
 Not  but  that  any  of  thefe  may  come  from  any 
 Sinne  •  but  that  the  Quality  of  fome  Sinnes 
 doth  for  the  moft  part  carry  with  it  fome  par 
 ticulardifpofit ions  and  kindes  of  adiftemperetf 
 Confcience,  But  becaufe  all  thefe,  as  alfothis 
 whole  difcourfe  pertaines  to  a  higher  Science, 
 I  (hall  here  forbeare  to  fpeake  more  of  it. 
 
 CHAP. 
 
and  Faculties  of  the  Souk. 
 
 m 
 
 CHAP.  XL II. 
 
 Of  the  Wili  :  its  Appetite  :  With  the  proper 
 and  chief e  Ob} efts  thereof  God.  Of  Su- 
 perfiition  and  Idolatry.  Of  its  Liberty  in 
 the  Electing  of  SMeans  to  an  End.  Of 
 its  Dominion  CoaSiiye  and  Perfwafive. 
 Of  Fate  i  ^Aflrologj.  Satanicall  Sugge- 
 stions. Of  the  manner  of  theWils  Opera* 
 tion.  Motives  to  it,  Aiis  of  it.  The  Con- 
 elufon. 
 
 Proceed  to  the  laft  Faculty  of 
 mans  SouI,hi$  Will. Which 
 doth  alone  governe5raoderate, 
 and  over-rule  all  his  A&ions. 
 The  Dignity  whereof  confi. 
 fteth  in  three  peculiar  Perfe- 
 diiom^Affetite^Libertj^  Domi- 
 nation. The  former  refpedeth 
 an  E nd^  the  two  Latter,the  Means  thereunto  con- 
 ducing. The  De fires  are  fixed  on  fome  Good 
 throughly  proportion  to  the  wideneffe  of  the 
 Heart :  then  the  Liberty  of  the  Will  grounded 
 on  the  Dire&ionof  the  Iudgement, makes  choife 
 of  fuch  Means,  as  are  moft  proper  for  attaining 
 of  that  Good :  and  laftly3  the  Dominion  imployes 
 all  inferiour  Faculties  for  the  fpeedy  Execution 
 of  thofe  Means. 
 
 Sff  Sundry 
 
 AriftjLthic* 
 
 /«I.*.f. 
 
558  id  Treatife  of  the  Tafiions 
 
 &tbh.t  >!.(>'*> 
 
 Sundry  Ends^thereare,  which  may  bcc  dc fired 
 upon  particular  and  conditionalloccafions  :  but 
 the  true  vltimate,  utmoft  and  Abfelute  Good  is 
 God.  All  other  Ends  are  Minifirt&g  and  Sufordi- 
 nate^he only  is  n^^m  &  A>xn*nWr,  as  Arijlotle  cals 
 his  Felicity,  the  Supreme  &  overruling  End  $  the 
 Fountaine  of  all  other  Goods  :  from  the  remote 
 participation  of  whofe  perfedions  all  other  re- 
 ceive that  fcantling  of  fatisfa&ion  &  proportion, 
 which  they  beare  unto  macs  Will.  And  therefore 
 fome  Philofopbers  have  (imply  called  him  Bonnm 
 &  Bonum  Super  eventide  the  only  Self.  Suftaining, 
 and  Selfe- Depending  Good,  that  is  onely  able 
 throughly  to  fatiate  and  replenifh  the  unlimited 
 Defires  of  the  Soul  of  man. 
 
 The  Corruptions  of  the  Defires  fattened  on 
 him,are  the  two  Extremes  of  ExcefTe  and  Defed. 
 The  Extremes  of  Excefle  are  Suptrftition  and  /*&- 
 Utrj ;  a  worshipping of  falfe  gods-or  a  falfe  wor. 
 (hipping  of  the  True.  Both  proceeds  from  the 
 confufed  mixture  of  OriginallBlindnefTe,  with 
 thereliques  of  naturall  Knowledge.  This  latter 
 gives  us  a  fight  in  the  Thefis  and  Generall,  that  a 
 God  there  is  to  be  defired :  but  touching  the  Hy- 
 pothefis,  who  that  God  is,  with  the  Gircumftan- 
 ces  and  manner  of  his  Worship,  Nature  leavcth 
 the  Souleby  occafion  of  the  latter  in  a  maze  of 
 of  Darknefle  and  unavoydable  Doubting  and 
 Vncertainty .  So  that  Nature  gives  light  enough 
 todifcover  the  Neceffity  of  a  Duty  ;  but  net  to 
 clcere  the  Means  of  Execution.  Light  enough  to 
 enjoyne  a  walking  •  but  the  way  being  a  narrow 
 
 way, 
 
and  Faculties  of  the  Soule. 
 
 539 
 
 waysis  on  every  fide  hedged  up  from  hcrvicw.The 
 other  Extreme  of  Defeft,  is  either  Atheifme,  in 
 not  acknowledging ,  or  Ignorance  in  not  feeing, 
 that  God  whom  wee  ought  to  ferve  and  defire. 
 Bothwhich(if^^^andVoluntary3asufuaIIy 
 they  are) proceed  either  from  Guilt  ;  or  a  ConfcL 
 $nfneffe  of  fearefull  Crimes,  which  make  men 
 ftudy  to  flatter  their  diftrafled  Spirits  in  the  per- 
 fwafion  that  no  Iudge  fees  them  5  or  elfe  from  a 
 Senfuality  and  a  Defire  and  purpofe  to  give  In- 
 dulgence to  themfelves  in  their  evil!  courfes  5  thin- 
 king  like  that  foolifh  Bird,that  there  is  no  Fowier 
 to  catch,  no  fnare  to  intrap  them,if  their  Eyes  be 
 but  fciled  up ,  and  their  heads  thruft  into  the 
 hedge  of  their  owne  darkneffe  :  Though  herein 
 both  the  Atheifts  difcovers  Divinity,and  the  Ig- 
 norant  perfon  Knowledge  enough  to  convince 
 their  owne  Confciences,  and  condemne  them- 
 felves. 
 
 The  Dignity  of  mans  Will  in  regard  of  Liber* 
 f^confiftethin  the  Freedome,  which  it  hath  to 
 chufeor  reje&  Means  ordained  for  the  Compaf- 
 fing  fome  propofed  Endaaccording  as  the  Vnder- 
 ftanding  (hall  finde  them  more  or  lefle  Conduci- 
 ve for  the  attainment  of  it.  It  is,  I  fay,  a  chufing 
 of  the  Means :  For  Elc3ion  (  as  K^irifiotle  deter- 
 mines) is  never  of  the  End.  Wee  doe  not  chafe, 
 but neceffarily  Defire  to  be  Happy.  The  matter  of 
 our  Happinefle  being  propofed  without  appea. 
 ranee  of  prefent  inconvenience  :  becaufc  every 
 thing  is  naturally  prone  to  its  owne  Pcrfe<5Hon, 
 where  there  are  no  intervenient  difcomraodities 
 
 S  f f  2  to 
 
 Zene.tpttdLtt-  J 
 crul.b.Vnit 
 Strict  Sapien*   \ 
 tes^gei  of- 
 pcMabant. 
 Ibid.     * 
 
54° 
 
 A  Treatife  of  the  ^Pafiions 
 
 to  affright  it.  And  yet  neither  is  the  Freedome 
 of  the  Will  any  whit  impaired  by  fuch  a  neceffi 
 ty.  For  as  wee  fay  in  Divine  Attributes,  that 
 God  hath  per  fed  Power,  though  he  cannot  finnc : 
 So  wee  may  conclude  of  the  Will,  it  fhallin 
 the  State  of  Glory  (for  then  only  fhall  our  utmoft 
 Good  be  chofen  without  any  fhadow  of  difcon- 
 venience)have  perfect  Liberty:Notwithftanding 
 it  (hall  never  be  able  to  Will  an  Abfence  from 
 theVifionof  God  ;  fince  the  Liberty  of  fuch  a 
 Defire  would  be  no  Liberty,  but  Impcrfe&ion 
 and  Vnnaturalnefle.Now  of  all  other  Perfections, 
 this  hathjin  refpeft  of  the  utmoft  End,bin  quite 
 Depravedjbeing  now  in  Corruption,without  the 
 Afliftance  of  Spirituall  or  new  Infufed  Grace, 
 throughly  difinabled  from  feeking  means,  which 
 may  truly  lead  to  the  fruition  of  God,and  utterly 
 captivated  and  inthralled  to  the  Tyranny  of  Sin. 
 So  that  this  Liberty  is  left  inviolated ,  onely  in 
 Natural],  Morall  and  in  Civill  A<9ions;Concer- 
 ning  which,  there  is  a  Law  in  Nature,  even  the 
 reliques  and  indeleble  Foot  prints  of  roans  firft 
 Innocency,which  moderates  the  b  le&ions  of  the 
 Will  foritsowneand  others  Temporall  Good. 
 
 The  Dominion  and  Supreme  Command  of  the 
 Will  is  onely  over  thofe  Powers  to  the  Producti- 
 on of  whofe  Operations,it  doth  by  its  immediate 
 Authority  concurre  as  an  Absolute  Efficient  ^  or  at 
 leaftjas  a  Moving  Agtnt,  It  reacheth  not  therefore 
 fo  farre  as  to  the  Command,  of  the  Vegetative 
 Power :  For  we  cannot  command  our  Stomacks 
 to  digeft,  or  our  Bodies  to  grow,  becaufe  the 
 
 Vegetative 
 
and  Faculties  of  the  Settle. 
 
 vegetative  faculties,  which  were  inftituted  not  for 
 the  proper  fervice  of  Reafon,but  of  Nature;  nei- 
 ther rcacheth  it  to  an  Vniver  fall  Command  of  the 
 Senfes ;  butonely  by  the  Mediation  of  another 
 Faculty,  over  which  it  hath  more  Soveraigne 
 Power?  As  it  can  hinder  Seeing,  not  immediately, 
 bwtbytht  Locemetive  P$wer9  by  clofing  the  Eyes. 
 And  the  fame  is  true  of  the  Inward  Senfes  -9  for 
 the  Memory  and  )  imagination  often  faften  upon 
 Obje its,  which  the  Defireof  the  Will  is>  fhould 
 not  be  any  way  reprefented  unto  thofe  Powers: 
 Solikewifein  the  Senfttive  Appetite,  when  once 
 Objects  belonging  thereunto,  creep  upon  the 
 Fancy.,  Irregular  motions  oftentimes  violently 
 refift  the  Will  and  the  Law  of'  the  Members, 
 carrieth  men  captive  from* the  Law  of  the  Mind, 
 Laftly,  the  Will  hath  no  Dominion  Abfolute 
 and  Soveraigne  over  thofe  Apprehcnfions  of  the 
 Vnderfimding  3  which  depend  on  ncceflary  and 
 demonftrative  Principles :  It  can  require  it  not  to 
 difcourfe  about  fuchObje&s,  and  divert  it  •  but 
 itcannotmake  it  affect  unto  them  contrary  to 
 the  Evidence  of  Truth  demonftrated.  Briefly 
 then,  the  Dominion  of  the  Will  is  partly  Man- 
 datory,and  partly  Perfwafive.  The  one  is  Abfo 
 lute,  working  on  meere  Paflive  and  Obedient 
 Facultiesjthc  other  more  ConditionalI,and  upon 
 Suppofition  of  Regularity  or  Subje&ion  in  the 
 Inferior  Powers.  For  the  Will  hath  both  an 
 Oeconmica/l  Government  in  refpedof  the  Body, 
 and  the  Moving  Organs  thereof^as  over  Servants: 
 and  it  hath  a  Politique  or  Givill  Government 
 S  f  f  3  towards 
 
 5ft 
 
 jir'ft. 
 Ui.c. 
 
54*  zA^Treati/e  of  the  Tafims 
 
 towards  thzVnderfiandwg^AffectionS) and  Sexfeiv6  \ 
 Appetite^  as  Subjetts^  with  which  by  reafonof  their 
 often  Rebellions,  ichapneth  to  have  fundry  con- 1 
 Aids  and  troublenas  Princes  from  their  feditious  j 
 and  rebellious  Subje&s.  So  that  the  Corruption  j 
 of  this  Power  in  the  Will ,  is  either  Tyrdnny  in 
 it  fc\h,oiV formation  in  another  $  an  Abufeofit, 
 andaReftraintof  it.  The  ^6*p5when  the  Will 
 abfolutely  gainfayes  the  Counfels,  Lawes,  and 
 Dire&ions   of  the  Vnderftanding ,  which   is 
 wrought  by  the  AlIe£tion,Inricing&  Infinuation 
 of  the  Sevfitive  Appetitefeattly  winning  over  the 
 Will  to  the  Approbation  of  thofc  courfes,which 
 are  mod  delighcfull  to  fenferfor  fince  the  Fall,tbe 
 fweet  Harmony  and  Subordination  of  Senfe  to 
 Reafon,  and  of  Reafort  to  God  is  broken $and  the 
 higheft  Faculties  of  the  Soule  become  thern- 
 felves  Senfuall  and  Carnall.  And  theReftraint 
 when  the  Will  is  defirous  to  obey  the  Didatcs 
 of  Reafon5or  of  Grace  ;  and  Luft  by  her  tyranny 
 overbeares  the  Soule,  and  leads  it  captive  to  the 
 \  Law  of  Sinne,fo  that  a  man  cannot  do  the  things 
 (which  he  would.  AsaBird  whofe  wiogsarebe- 
 I  fmeared  and  intangled  with  fome  vifcous  flirae, 
 though  hee  offer  to  flye,  yet  falleth  downe! 
 againe. 
 
 Now  touching  the  Corruption  of  the  Will  in 
 regard  of  Defire,  Liberty  and  Dominion  :  there 
 ,  have  been  heretofore  fome  who  afcribed  them  to 
 I  Naturall  and  Divine  Caufes ,  and  fo  make  the 
 Will  to  be  corrupted  ooly^ai  Extrwfeco^nd  that 
 Neceftarily .  The  Stoicks,  they  framed  a  fupreme 
 fwayisg 
 
and  Faculties  of  the  Souk. 
 
 fwaying  Power,  inevitably  binding  it,a$  all  other 
 Agents  tofuch  particular  A&ions  by  aneternall 
 fecret  connexion  &flux  of  caufes,which  they  call 
 Fate.  Aftrologers  underftanding  by  Fate  nothing 
 but  the  Vniforme  and  Vnchaogable  working  of 
 thofe  beautifull Bodies,  the  Heavenly  Orbes,and 
 their  Influencies  upon  Inferiours,  annexed  unto 
 them  a  Binding  Power  Neceflarily  ,   though 
 Secretly  over-ruling  the  Pra&ifes  of  men.  In- 
 quire the  region,  why  one  man  lives  conformably 
 to  the  Law  of  God  and  Nature,  another  breakes 
 out  into  Exorbirant.courfes  ? 
 
 m 
 
 L<urt.iHZen* 
 Plttt.de  placit. 
 PbihfJ.u 
 f«i7,*8. 
 Se»Sp^6 , 
 A&ttUA.c.z. 
 
 Sjd/u,  &  ecculti  mirarjdafdtenttA  Fati  $ 
 
 What  is  it  elfc,but  Stars  Malignity, 
 And  wondrous  power  of  fecret  Deftiny. 
 
 It  is  not  to  bedenyed,  but  that  the  Heavens 
 having  ftrong  and  powcrfull  Operations  on  all 
 Sublunary  Corporal!  Subftanccs  may  inalreriag 
 the  humours  of  the  Body,  have  by  the  mediation 
 thereof, forae  kind  of  Influence  (if  it  may  beefo 
 called,  upon  the  manners  $  but  to  afcribe  unto 
 them  any  Dominion,  is  as  much  repugnant  to 
 Philofophy,  as  it  is  to  Piety.  For  by  Binding, 
 the  Anions  of  mans  Will  to  fuch  a  Law  of  De- 
 ftiny 3  and  making  them  inevitably  to  depend 
 upon  Planets,  Houfes,  Conftellations,  Conjun- 
 ctions, &c.  Wee  doe  not  onely  inapioufly  take 
 away  the  Guilt  of  Sinne,  in  that  we  make  all  mens 
 Lapfcs 
 
 Vid.Mnfeb.CM' 
 farieaf.de  pr** 
 p«rat  Evang. 
 lib.6,&Mix* 
 Tyrium  /tjf- 
 ftrt.3. 
 
 TJut.adverf, 
 Stoieos. 
 TtrtMl.Ap$t. 
 C.1.&  ibi  m- 
 tas  Herald. 
 Ang.de  Civ. 
 
544 
 
 <tA  Treatifi  oft  be  Tafsions 
 
 \xitnf- 
 Umtr.Ofyffl*.. 
 
 Lapfestobe  wrought  without  free  Principle  in 
 himfelfe  (and  fo  "derogate  from  the  Iufticeof 
 God,inpunifhing  that,  whercunto  wee  were  by 
 other  of  his  Creatures  unavoydably  determined) 
 nor  onely  rob  God  of  his  Mercy,  in  Afcribing 
 thofe  vertuous  difpofitions  of  the  Mind  (which 
 are  his  immediate  Breathings  into  man)  unto  the 
 Happy  Afpe£  of  the  Heavens)  but  withallwec 
 deny  to  the  Soule  both  Naturall  Motion  and 
 Spirituality.  Naturall  ^Motion  firft  5  fince  that 
 alwaies  flowes  from  an  Inward  Principle^  that  is 
 EflTentiall  to  the  Mover  (which  in  the  Will  muft 
 needs  be  free  and  voluntary)  and  not  from  vio- 
 lence or  impreffion  made  by  fome  Extrinficall 
 Worker.  And  then  Spirituality  likewife  5  fincc 
 the  Heavens,  being  Corporall  Agcnts,can  there- 
 \  fore  extend  the  Dominion  of  their  Influence  no 
 farther  than  over  Bodily  Subftances. 
 
 Others  there  have  been  yet  more  Impious 
 which  feeke  to  faften  all  the  Corruptions  of  their 
 Wils  on  fomthing  above  the  Heavens ,  evea  the 
 Eternall  Foreknowledge  and  the  Providence  of 
 God  :  As  if  ray  Foreknowledge ,  that  on  the 
 morrow  the  Sunne  will  rife  5  or  that  fuch  men  as 
 thefe  (hall  one  day  be  brought  to  a  fevere  Doom, 
 were  the  Caufe  working  Neceflity  of  the  next 
 Day,  or  the  laftludgement.  It  is  true  indeed, 
 G&ds  Prefcicnce  imploycsz  Neceflity  of  our  wor. 
 king  after  that  manner3  as  he  foreknovves:but  this 
 is  Neccptas  onely  Ififattibilitatis ,  in  regard  of  his 
 Vndeceivable  Knowledge,  which  ever  forefees 
 things  as  they  will  certainly  come  to  pafle  by  the 
 
 free 
 
and  Faculties  of  the  Souk, 
 
 free  or  naturall  workings  of  the  Agents,  whence 
 they  proceed.  It  is  noc  ?{ecefctas  Contihnis^  or 
 Determination}* ,  whereby  the  Will  of  man  is 
 without  any  other  difpofition  or  propenfion  in  it 
 felfe,  inforced  or  unfpomaneoufly  determined  to 
 the  producing  of  fuchEffc&s.  The  Anions  of 
 our  Will  are  not  therefore  neceffarily  executed, 
 becaufe  they  were  foreknowne- but  therefore  they 
 wereforeknowne,  becaufe  our  Will  would  cer- 
 tainly  execute  them,  though  not  without  Free- 
 Jome  and  Election.  And  for  Providence  notwith- 
 standing there  bzProvidentia  Permipva^  whereby 
 God  hath  determined  tofuffer  and  permit  men  to 
 finne  5  and  moreover  a  Dijpofivg  Providence  in  Or- 
 dering all  things  m  the  World  unto  his  owne 
 Glorious  Ends,yet  we  may  not  prefume  to  think 
 that  God  doth  determincora&uate,  impell,  and 
 overrule  the  wilsof  men  toEvill.  It  is  true  indeed 
 that  nothing  is  done  which  God  in  allrefpe&s 
 doth  \y ill,  fhall  not  be  done  with  the  fecret  Will 
 of  his  good  pleafure  (for  who  can  with  ftand  his 
 Will )  and  that  hispurpofes  are  advanced  by  all 
 the  operations  of  the  Creature :  but  yet  hee  doth 
 not  fo  worke  his  Will  out  of  mens,  as  thereby  to 
 confti-aineand  take  away  th  irs  (for  indeed  the 
 >:onftraint  of  aliberall  and  free  Faculty,  is  (as  it 
 jvere)  the  extin&ion  thereof)  This  were  an  Argu- 
 ment of  Weakneff^  as  if  hee  were  not  able  to 
 bring  his  owne  Ends  about,  but  by  chaining  and 
 fettering  bis  Oppugners  from  cxercifing  the  Free- 
 dome  which  he  firft  gave  them  5  nor  doe  his  owne 
 Will,  but  by  taking  away  his  owne  Gifts.  But 
 
 T 1 1  herein 
 
 54-5 
 
 Allude  Civ. 
 
 /.I4,c\.a6, 
 Lib.  de  Contin. 
 c*6.deCorrept. 
 &Grat.  c.io. 
 Epifl.l2o. 
 Cap.i.de  Gen. 
 CQntr.M&nhb. 
 l.2.c  22. 
 De  Get.  ad  Ik  A 
 
 DeTrin.Ll.C.4 
 
 O&oginta. 
 
 trikmque.q.n. 
 
 Vid.Evfehde 
 
 prceparat. 
 
 Evan£'l6tc.6.\ 
 
54^ 
 
 !  Cyriff.4l(X. 
 !  centra  IuUa- 
 
 j  Hlne  etUm 
 quod  faciunt 
 
 \  conxi  volun* 
 tat(mtDei>non 
 ifXptetur3Hi(t 
 voluntas  Vet. 
 Aug.deFrtd. 
 Sanft.l.uc'it . 
 
 >!*;&  4.3. 
 
 (tATnAtife  oftheTaflims 
 
 herein  is  rather  magnified  the  Power  of  bis  Provi. 
 dence,and  thegrcat  Wifedomcof  his  Power5that 
 notwithstanding  every  man  worketh  according 
 to  the  inclination  of  his  owne  heartland  that  even 
 Rebellioufly  againft  him  -  yet  out  of  fo  many 
 different, fo  repugnant,  fo  contrary  intents,  hee  is 
 able  to  raife  his  owne  Glory  (the  End  whether  we 
 will  or  no3of  all  our  Anions)  and  even  when  his 
 Will  is  moft  refifted,  moft  powerfull  to  fulfill  it. 
 Forasfundry  times  Gods  Revealed  Willis  broken, 
 even,  by  thofe,  whofe  greateft  defires  and  endea- 
 vours are  to  keep  it :  fo  alwaies  his  Secret  Willis 
 performed.  Even  by  the  free  and  Selfe- moving 
 Operations  of  thole  who  ftt  themfelves  ftub* 
 boinly  to  oppofe  it.  There  is  not  then  any  Su- 
 preame  Deftiny,Extrinfically  raoving5or  Necef- 
 farily  binding  any  Inferiours  to  particular  Ani- 
 ons ;  but  there  is  only  a  Divine  Providence5which 
 can,  as  out  of  the  Concurrence  of  differing  and 
 cafuall  Caufes  (which  we  call  Fortune)  fo  like- 
 wife  out  of  the  Intrinficall  Gperationof  all  In. 
 feriour  Agents  (which  we  call  Nature)  produce 
 one  maine  and  Supreame  End,  without  ftrayning 
 or  violating  the  proper  Motions  of  any. 
 
 Laftly,  many  men  are  apt  in  this  cafe  to  father 
 their  (lanes  upon  the  motions  of  Satan,  as  if  hee 
 brought  the  ncccflity  of  finning  upon  them^and 
 as  Saint  Paul  faid  in  Faith, Net  lybut  SinneinmeiSo 
 they  in  Hipocrefie,  Not.lM*  evittmethns  cafi  into 
 ztf^and  becaufe  the  Devill  is  in  a  fpeciall  manner 
 called  the  Tempter,  fuch  men  therefore  thinke 
 to  perfwade  themfelvcs,that  their  Evill  commeth 
 
 not 
 
and  Faculties  of  the  Souk.  54  7 
 
 not  from  any  Willingncfle  inthemfelves,  but 
 from  the  violence  of  the  Enemies  Power3Maiice, 
 and  Policy. It  is  true  indeed,  that  the  Devill  hath 
 a  ftrong  Operation  on  the  Wils  of  Corrupt  men 
 
 1  Firft3becaufeof  the  Su&tilty  of  his  Subfiance 
 whereby  he  can  winde  himfelfe^  and  his  fuggefti* 
 ons  moft  Inwardly  on  the  Affe&ions  and  Vnder- 
 ftanding. 
 
 2  Secondly,  becatifc  of  the  Height  of  his 
 Natural  1  Vnderftandingand  Policy,  whereby  he  is 
 able  to  transfigure  bimfelfe  into  an  Angel  of  Light  y 
 and  fo  to  method  and  contrive  his  devices,  that 
 they  (hall  not  miffe  of  the  beft  advantage  to  make 
 themfpeed. 
 
 3  Thirdly ,  becaufe  of  the  vaftnefle  of  his 
 Experience,whereby  he  is  the  better  inabled  to  Life 
 fuch  plots  as  have  formerly  bad  the  beft  fuccefle, 
 
 4  Fourthly,  becaufe  of  his  manner  of  Wor- 
 kings rounded  on  all  thefe,  which  is  Violent  and\Ltilii 
 Furrn-s  for  the  Strength ;  and  therefore  he  is  cal~  \  Kev,\i.$\ 
 led  a  Strong  Man.z  Roaring  Lyon,*  Red  Dragon.  And ;  2  ibe/T^j. 
 Deep  for  the  fubtiltv  of  ir .  and  therefore  his  wor- 1  vtt*??* 
 king  iscmtd  &  Myjtery  of  Iniquity  jmq  Deceivable- 
 neffe  of  Iniquity.  Which  isfeenc:  Fir  ft  in  his  Ac- 
 commodati ng  himfelfe  to  our  particular  Humours 
 and  Natures^nd  fo  following  the  tyde  of  our  own 
 Affe&ions.  Second  !y,by  fitting  his  Temptations 
 accordingto  our  Vocations  andPcrfonalllmploi- 
 ments,  by  changing,  or  mixing,  or  fufpend  ing,  or 
 prefling,  or  any  other  the  like  qualifying  of  his 
 Suggeftions,  according  as  be  fiiall  find  agreeable 
 to  all  other  Circumftances.  But  yet  wee  doe  not 
 
 Ttt  2  findej 
 
 ir 
 
54# 
 
 £:.\<«TI. 
 
 Eph.6  1  j. 
 
 ■Wi     II  I  1  ■     » '  1  >        ■  1     I  » 
 
 A  Treatifc  of  the  ^Fa/lions 
 
 lames- is  4, 
 
 Vl'ij  Author 
 Diaboii  decipi- 
 entis  Call'idi- 
 fas  &  llorr.U 
 nk  Confenti-  ' 
 enrisVtihntas. 
 Au?.<ispucatt 
 
 num'mtvin* 
 
 find  in  any  of  thefe  any  violation  of  maos  WuJ5 
 nor  refirainc  of  his  Obedience  5. but  rather  the 
 Arcs  that  are  ufedio  the  ioveagling  of  it.  The 
 working  then  of  Evill  Angels,  are  all  by  Impo 
 iureaiid  Deceit  cowards  Gond  men  ',  and  inre- 
 fpe$  of  Evil!  men,  they  are  but  as  thofc  of  a 
 Prince  over  his  SubjeQs  •  or  of  a  Lord  over  his 
 Slaves  and  Captives^which  may  w  Jl  fb^d  with 
 theFreedomeof  mans  Will.  And  therefore  hi' 
 temptations  are  in  feme  place  called  the  Methods^ 
 in©thers5the.D£Wtt  ;  inothers,the.S>/4m  of  Sa 
 tan  :  All  words  of  Circumventionj  and  prefup- 
 pofe  the  working  of  our  own  Wih:Though  then 
 Satan  have  in  a  notable  manner  the  name  of 
 Temptcr.belonging  to  him  •  yet  wee  are  told  in 
 another  place,  that  *  Every  man  is  temped&htnha 
 is  drawne  away  ef  hu  owne  Concufifcenee^  andtmictd. 
 So  that  the  Devill  hathnever  an  cffed.uall  Temp- 
 tation (fuch  an  one  as  carry.es  and  overcomes  the 
 Will)  but  it  is  alwaies  ioyned  with  an  Inward 
 Temptation  of  otirowne,  proceeding  from  the 
 deccitfulneffecf  ourowne  lufts.  So  that  in  this, 
 cafe  every  man  may  fay  tohimfelfe.as  Afollodorm 
 xWPhttarcb  dreamed  of  himfe!fe,when  be  thought 
 he  was  boy  led  alive  in  a  vefiell,and  his  heart  cried 
 out  unto  him,  I  am  the  caufe  of  all  this  mifcry  to 
 my  fclfe. 
 
 Many  more  things  might  be  here  added  tou 
 ching  this  Faculty,which  I  wil  but  name.  As  fir  ft 
 for  the  manner  of  its  Operation?.  Infomecafesit  i 
 worketh  Natura/ly  and  Zicceforily,  as  in  its  Incli  • 
 nation  unto  GWin  the  whole  latitude,  and  gene- 
 
 rail ! 
 
and  Faculties  ef  the  Swle.  ?f  9 
 
 rail  IpprehcSIion  thereof.  For  it  cannot  will  any 
 thing  under  the  generall  and  formall  notion  of 
 Evil!  In  others  Voluntarily  from  it  felfe3  and  with  fahkM$**i< 
 a  diilinft  view  and  knowledge  o£  an  End  wherunto 
 itworketh.  In  others  jreely,  with  a  Liberty  toone 
 thing  or  another3wich  a  power  toelicitc3or  to  fuf  ] 
 penri  and  fuppreflfc  its  owne  Operation.  In  all 
 SfontancoHJly  9  '.without  vioks&ce  or  compulsion. 
 For  though  in  foaae  refpe&s  the  Will  be  not  free 
 from  Neccptyi  yet  it  is  in  all  free  from  Ctaction.  i 
 And  therf ore  though  Ignorance  &  Fcare  may  rake ! 
 away  the  complete  Vvknttrinejfe  of  an  A&ionj 
 proceeding  from  the  Will  (hecaufe  without  fuch> 
 Feare  or  Ignorance  it  would  not  have  been  done,  I 
 Aiwhen  a  man  cafteth his  goods  into  the  Sea  to* 
 efcape  a  fhipwracke.  And  vvhm  OedipM&cw  Lai&s  \ 
 his  Father,nqr  knowing  hun  fo  to  be) yet  tbey  can  | 
 ncvex  force  the  Will;  to  doe  that  cut  of  violence, 
 which  is  not  rcprefen ted  under  fome  notion  of 
 Ceod  thereunto, 
 
 Secondy  for  the  Motives  of  the  Will.  They  are 
 firft  Naturalland MternalL  Amcvngft  which, the, 
 Vnderftmdwg  is  the  principal  1»  which  doth  paffe 
 lodgement  upon  the  Gwdnejfe  aad  Convenience 
 of  the  Object  of  the  Will,  and  according  to  the 
 greater  or  lefTer  excellency  thereof,reprefent  it  to 
 the  Will,vvith  either  a  Mandatory^  or  a  Monitory. 
 era  prmipve  Sentence.  The  ^Viiikewifedoth 
 move  it  feife.  For  by  an  Antecedent  willing  of  thdi 
 £W,fbe  fetteth  her  felfe  on  work  to  will  the  Means 
 requifitc  irato  the  obtaining  of  that  End. 
 
 And  the Sensitive  Appetite  &o%kjndirt$ly  move 
 Ttt  ?  it 
 
550 
 
 A  TTrettife  of  the^P anions 
 
 it  too.  By  fupprcffing  or  bewitching  and  imicing 
 the  Iudgcnencco  put  fome  colour  and  appearance 
 of  Good  upon  fenfuall  things.  And  then,  as  the 
 Sunne  feemeth  red  through  a  red  glaffe  :  fofuch 
 as  a  mans  owne  AfFe&ionis,  fuch  will  the  End 
 feemeuncohim  tobe,asthc  Philofophe'r  fpeaks. 
 
 Next-  StipernaturAHj  God  tnoveth  the  Wils  of 
 men.Not  only  in  regard  of  the  Mutter  of  the  Mo- 
 tiontFor  in  him  rvz  live  >and move  and  have  our  beings 
 but  in  regard  of  the  Rectitude  and  Goodneffe  of  it 
 in  Anions  Supernatural!,  both  by  the  Mamfefta 
 tionoi  Heavenly  Lighr.  They  fyallbe  all  taught  of 
 God^nd  by  the  Infufion  and  Imprtffion  of  Spiritu- 
 al! <7r^preventing,affifting,enabling  us  both  to 
 Will  and  t«  Doc  of  his  owne  good  pleafure. 
 
 Laftly,for  thtAttsol  the  Will,  They  are  fuch 
 as  refped  either  the  End,  or  the  Means  for  attai- 
 ning of  it.  The  Afis  refpe&ing  the  End  are  theft 
 three*  i.  A  Loving  and  Defiring  of  it  in  regard 
 of  its  Beauty  and  Goodneffe.  2.  A  ferious  Intention 
 and  purpofe  to  profecute  it  in  regard  of  its  di- 
 ftance  hom  us.  f.  A  Fruition  or  Enjoying  6f  it, 
 which  ftandeth  in  two  things.  In  A/fecuticnotpot- 
 feflion,  whereby  we  are  A  Anally  joy  ned  unto  it: 
 and  in  Delectation  or  Reft,  whereby  we  take  fpeci- 
 all  pleafure  in  it. 
 
 The  A&s  of  the  Will  refpecting  the  Means^ 
 are  thefe :  1.  An  Act  of  Vftng  or  Imploying  the 
 PracticaJl  Iudgement.  An  Application  and  Exer- 
 cifing  of  it  to  confult  &  debate  the  proper  means 
 conducible  unto  that  End.  Which  Confultation 
 having  pafled3and  by  tbepra&icall  Judgement, a 
 Re  pre- 
 
■J  
 
 and  Faculties  of  the  Soule. 
 
 Reprefentation  being  made  of  the  Means  difco- 
 vered,  there  next  followcth  an  embracing  or  thofe 
 means,and  inclining  towards  them  with  a  double 
 Act.The  one  an  Act  of  Confent,  whereby  wee  ap- 
 prove  the  means  dictatcd,as/™/w  and  pofiiblenhc 
 other,an  Act  o$-Elc8Un%  whereby, according  to 
 the  different  weight  of  Reafons,we  adhere  unto 
 one  Medium  more  than  unto  another,  either  as 
 more  proper,orasmore  feafible.  Thirdly,becaufe 
 the  Means  do  not  bring  us  unto  the  E  nd  by  being 
 Chofcnfcut  by  being  Executed.  Hereupon  follow- 
 eth  another  Ace  of  Mandate  to  all  the  Faculties 
 iaeereftcdin  the  Execution  of  ehofc  Means ,  to 
 apply  and  put  forth  their  forces  with  vigor  and 
 conftaney,  till  the  End  be  at  the  laft  by  the  due 
 Execution  of  thofe  Means  attained  and  enjoyed. 
 
 Now  whereas  the  Philofopher  doth  often  di- 
 ftribute  the  things  belonging  unto  the  Seule^  into, 
 Affetfions^  Faculties  and  Habits.  For  the  Faculties 
 are  moved  by  t6e  Papons  ^nd  the  Papons  are  regu* 
 lated  and  managed  by  the  Habits.  The  Habits  pre* 
 cured  for  Facility  and  Conftaney  of  Action,  and  I 
 the  Aftions  directed  to  tbe  obtaining  of  an  End. 
 This  Method  of  the  Philofopher  would  now  lead 
 us  to  fpeake  further. 
 
 Firft  of  the  Habits  of  the  Reafonable  Soule, 
 and  they  are  either  Ratienall  only  7*n<\  in  the  Minde, 
 as  the  Habits  of  Wifedome,  of  Principles,  of 
 Conclufions,of  Art  and  Prudence;or  befides  that 
 Vertuout  and  Vicious,  converfant  about  Goc<l  or 
 Evill  Moral!.  Which  are  firft  the  Habits  of  Pra- 
 ctical!Principles , called  Synterefts .  and  next  the  Ha- 
 bits 
 
 551 
 
 EtbU.l,2.c,6. 
 
55* 
 
 ojfTreatife  of  the  Ttifiions 
 
 Sits  of  particular  Virtues^  whereby  the  Will  isin- 
 clinedand  facilitated  unto  well  doings  Vnto  che 
 felicity  of  all  which  are  required  chefe  foure  con- 
 ditions. 
 
 i  '  lufiiceanA  ito7/todfc  difpofing  the  Will  to 
 render  unto  God,  unto  our  felves,  anduntoallo* 
 thers  that  which  is  theirs,and  which  of  right  wee 
 owe  unto  them. 
 
 2  Pr«^^,difcoveringthat  which  is  in  this 
 manner  Right,  Iudgiogof  it,  and  dire  ding  unto 
 it. 
 
 3  2W*>tf^yenabling  tfae  Will  firmely  to  per 
 fiftinhervertuouspurpofes,  according  to  the  In 
 ftru&ionsof  Pra&icall  Prudence,  notwithftan 
 ding  the  labour  it  mutt  undergoe,  the  delaies  ir 
 muft  fuftaine  before  it  can  obtaine  the  End ,  and 
 thedifficulties^mpedimeats,difcouragementsit 
 faallraeetwittiall. 
 
 4  TVw/^^fuppreffing  and  fubduing  thofe 
 Senfuall.  Appetites,  which  would  dagger,  inter 
 rupt,  divert  us  from  thefe  conftant  Refolu 
 tions. 
 
 Next,  becaufc all  ^  obits  ^  as  I  faid,  aredirected 
 to  the  facility  and  determining  of  Aftims ,  wee 
 fhould  thereby  be  led  on  to  the  confederation  of 
 Humane  Afiiws,  Fortuit0mtViolent^Aturall^  Volun 
 tary ^Involuntary, Mixed.  As  alfo,to  the  grounds  of 
 thzGoodnejfe  or  lllneffeoi  Acliws^  taken  firftfrom 
 the  Rule  of  them  unto  which  they  are  to  con. 
 forme.  Secondly,  from  the  Principles  of  them, 
 from  whence  they  are  to  proceed,  to  wit,  Know 
 ltdgt  and  Faith  to  fee,JF///  to  purpofe3Z>^  todo^, 
 Subjcftion 
 
and  Faculties  of  the  turtle. 
 
 on  to  ob 
 what  vertue  leads  us  unto.    Thirdly,  from  the 
 
 Subjection  to  obey,  Strengt 
 
 of  the  imi 
 
 ^•Rniiha 
 
 and  fulfill 
 
 mAnncr  and  racafure  of  their  perfection.  And 
 laftly,  from  the  Ends  unto  which  they  fhould  be 
 directed. 
 
 By  which  confideration  we  fhould  be  led  to 
 
 take  a  view  of  the  Right  End,  and  Fltimate  Fe- 
 
 Itatj  unto  which  all  thefe  Actions  fhould  lead 
 
 and  carry  us,  not  as  the  Caufes  of  it,  but  as  the 
 
 j  Way,  and  Antecedents  unto  it. 
 
 But  thefe  pertaining  to  a  nobler  Science,and 
 being  without  the  Limits  of  the  Snbjeft\  which 
 I  propofed  to  fpeake  of,  I  ftiall  follow  Ptimcs 
 counfell,  aad  looke  backe  to  the  Hilt  pf  my 
 Bttkc.  Which  having  (as  well  as  my  Weake- 
 nefle  was  able)  endeavoured  to  goe  through^  It 
 now  cals  upon  me  to  goe  no  further. 
 
 / 
 
 Fixers, 
 
 55? 
 
 <** 
 
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 b    >* 
 
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 n 
 
 mm