The French academie Fully discoursed and finished in foure bookes. 1. Institution of manners and callings of all estates. 2. Concerning the soule and body of man. 3. A notable description of the whole world, &c. 4. Christian philosophie, instructing the true and onely meanes to eternall life. This fourth part neuer before published in English. All written by the first author, Peter de la Primaudaye, Esquire, Lord of Barre, Chauncellour, and Steward of the French Kings house.
La Primaudaye, Pierre de, b. ca. 1545., Dolman, R. (Richard), W. P., fl. 1618., Bowes, Thomas, fl. 1586., Phillip, William, attributed name.
Page  471

Of feare, and of the nature and effects thereof towards the body, the minde, and soule, and how it troubleth them: of the true harnesse and armour against Feare. Chap. 46.

AMANA. As wicked men can haue no certaine hope of any good they looke for, so they neuer haue any true ioy of any present good, because they alwaies forsake the true Good, and stay in that which is not Good but in their opinion and fantasie, neither doe they at any time referre the end of good things vnto God, but looke onely vpon the things themselues. Therefore it is neuer in their power to reioyce in that ioy which they accompt to bee their true ioy, but onely by offending God, as wee heard before. Which is the cause why they seeke after nothing more then to hide themselues, and to depart from him as * much as they can possible, so that they would neuer heare any speach of him, but desire to bury the remembrance of him for euer, because they can heare nothing spoken of him but as of their iudge, neither thinke of him; but he awakeneth their conscience, which they labour with might and maine to rocke asleepe. Wherein they take a cleane contrary course to that which they ought to follow to obtaine the true Good. For seeing God is the soue∣raigne Good of all creatures, what Good can they finde that is greater, wherein they can fully reioyce and satisfie themselues? Or what other Good, dare they promise to themselues to finde without him, and when they haue him for their enemy? But they are like to drun∣ken men, who cannot vnderstand this Diuinitie, vntill they haue slept out their Wine, and are awaked out of their drunkennesse. Then shall they know what is true and false Ioy, what is good and bad Hope, when their ioy shall bee turned into sorrow, their expectation and hope into feare and terror, wherewith the wicked shal be continually haunted, as the Spirit of God teacheth vs.

Now, as sorrow is a griefe for some euill which a man presently feeleth, shutting vp the heart as vnwilling to receiue it: so feare is a sorrow, which the heart conceiueth of some * looked for euill, that may come vnto it. Therefore it restraineth the heart also and closeth it vp, as being desirous to auoide the euill. We see then that there is the same difference be∣twixt sorrow and feare in respect of euill, that is betweene Ioy and Hope in regard of Good. So that we may well say, that Feare is not only a fantasie and imagination of euill approach∣ing, or a perturbation of the soule proceeding from the opinion it hath of some euill to come, but it is also a contraction and closing vp of the heart, which commeth from that which euery one iudgeth to be euil for himselfe, when he thinketh it is at hand & will light vpon him. Therefore first of all it draweth in and shutteth vp the heart, and so weakeneth the same. Whereupon nature being desirous to relieue and succour it, sendeth heat vnto it from the vpper parts: and if that be not sufficient, she draweth away that heate also which is in the neather parts. By which doing she suddenly calleth backe the bloud and spirits * vnto the heart, and then followeth a generall palenesse and colde in all the outward parts, and chiefly in the face, with a shiuering throughout the whole body. For seeing the first moouing thereof is in the heart, the other alwaies followeth: so that when the heart trem∣bleth, the whole body doth so likewise. Whereupon it followeth, that by reason of the great beating and panting of the heart, the tongue faltreth and the voice is interrupted. Yea it commeth to passe sometimes, that present death followeth a great and suddeine feare, be∣cause all the bloud retiring to the heart choaketh it, and vtterly extinguisheth naturall heat * and the spirits, so that death must needes ensue thereof. Therefore we cannot doubt but that feare hath great power ouer all the body, and ouer life it selfe, For this cause Esaias, af∣ter he had denounced the iudgement of God against the Babylonians, and the comming of the Medes and Persians by whom their Citie should bee taken, and themselues slaine, saith thus: Therefore shall all handes bee weakened, and all mens hearts shall melt: which is as much * to say, as that their hearts shall faile them for feare. And therefore hee addeth, They shall be affraid: anguish and sorrow shall take them, and they shall haue paine as a woman that trauelleth: euery one shall bee amazed at his neighbour, and their faces shall be like flames of fire. But here wee will note what hee meaneth by these flames of fire. For if the face waxe pale through * feare as it falleth out for the most part, it seemeth that it cānot be enflamed, for thē it would be red rather then pale. But we are to know, that when nature will strengthen the heart, she sendeth vnto is from all parts, succours of heat & bloud to encourage it the more. Therefore Page  472 they that haue but a little warm blood in the hart are naturally the greater cowards: so that it is a better tokē of courage whē the face is pale throgh feare, then when it waxeth red. For this cause Cato misliked that a childe should become pale in the face through shame, in stead of being red: & that a souldier should looke red in time of danger, in stead of being pale. For * as it is a token of impudencie in a childe not to blush for shame, so is it a signe of cowardli∣nesse in a man of war to looke redde when he seeth himselfe in any danger. Therefore a pale countenance sheweth that the blood and naturall heat are gone to the heart to strengthen it: but when it is redde, that argueth that the blood and heate are not much gone inward to strengthen the heart: whereupon it is made more weake, and so the feare of it is greater & the trembling much more. And because the blood & naturall heat mount vpward in stead of descending, therefore doth the face looke red. Which argueth want of courage and a fainting heart: as it befell the Babylonians, whose hearts were possessed with feare and terrour at the comming of their enemies, because God woulde giue them ouer into their hands. We might also referre this rednesse and inflammation of visage to the paines and griefes which they were to endure. For when one is pressed with griefe, his countenance is red and fiery: because men are then as it were shut vp in a fire.

And as the face is red through Feare, for the reasons set downe by vs: so if the naturall heate leaue the heart and goe downeward, the feare is not onely encreased, but it bringeth withall a loosenesse of the bellie. Therefore it is written in the Books of Iob, where it is spo∣ken of the feare that Liuiathan bringeth vpon men, that the mightie tremble at his maiestie, and*Purge themselues through his moouings: that is, through feare of him. Hereupon a heathen Poet, when he would note a feareful & dastardly fellow, saith to this purpose, that his heart was fal∣len into his hoeles. Now if feare mooueth all the body in this sorte, no doubt but it greatly * mooueth also the minde and the whole soule of man. For it so troubleth the minde, that it confoundeth all the thoughts thereof; as we may try by this, that many times the least fancie of euill that entreth into our braine, is enough to trouble the minde very much. For as imagination and fancie beare great sway ouer the affections, so they shew what power they haue, chiefely in the affection of Feare. And surely among all liuing creatures, none hath such a confused feare, or is more amazed therewith then man it. Therefore wee may well say, that no miserie is greater, no bondage more shamefull, seruile or vile, then feare is. For it maketh men very abiects, flatterers, and suspitious, and so daun∣teth their courage, that it leaueth them as it were half dead, yea, causeth them sometimes to despaire vtterly, so that they are as it were Images destitute of counsaile, not knowing which wayes to helpe themselues. For this cause the holy Scriptures make often mention of a heart that is powred out like water for feare, or that melteth like waxe. And in Ieremy it is said, In that day, saieth the Lord, the heart of the King shall perish, and the heart of the Prin∣ces, and the Priests shall bee astonished, and the Prophets shall wonder. For truely if a man be once * possessed with feare, especially if he bee inclined thereunto by nature, but aboue all, if God terrifie him, a man may well exhort him to boldnesse and to take courage vnto him, and alleadge all the reasons that can be to strengthen him, against Feare, but it will be to small purpose. Therefore one saith very well, that no harnesse can bee found, which is a∣ble to incourage feare and to make it hardy. For if any Armorers had the skill to make such harnesse, they should want no customers. But onely God is able to arme vs a∣gainst this, because it is he that giueth or taketh away the heart of man, that sendeth feare or boldnesse, as pleaseth him. For although he hath sowed the seedes of them both in the nature of the body and soule of man, with the meanes also that leade thereunto, yet he hath not subiected himselfe to all those meanes, no more then he hath to the whole order of na∣ture, but hath alwaies reserued in his power both Feare & faintnesse of heart, and boldnes and assurance, which are their contraries. For assurance is a certaine perswasion and trust, whereby wee are confirmed in danger against euills that threaten vs and come neere v••* and boldnesse is a confidence, which pricketh forward the courage either to repulse euills or to followe after good thinges, which are excellent and harde to obtaine. Therefore when GOD is minded to punish men, he taketh away their hearts whome hee will de∣stroy, causing them to tremble and to flie for feare, as it is written in Iosuah, where Ra∣hab speaking to thespies of the Israelites that were sent to Iericho, vseth these wordes. I*know that the Lord hath giuen you this land, for the feare of you is fallen vpon vs, & al the inhabitants of the land faint because of you. Contrariwise, our GOD heartneth and emboldneth those by whome hee will ouerthrow others, and to whome hee mindeth to grant victorie. Page  473 Therefore it is written, that he will cause the feare of his seruants to fall vpon his enemies, that the wicked and such as haue not called vpon GOD, shall feare where there is no cause * of feare, & shall tremble and flie for feare although there be none that persecute them. So that if wee doe desire to finde a harnesse that will arme our heart throughly against all feare, let vs put on the armour of the true feare of GOD, and of sound Faith in him. For as the Prophet Dauid saith, Blessed is the man that feareth the Lord: the iust shall liue in as∣sured hope: hee shall neuer bee mooued, hee shall not bee afraide of euill tidings, for his heart is fixed*and beleeueth in the Lord: his heart is stablished, therefore he will not feare. For whosoeuer feareth God and walketh in innocencie, God is with him: and hee that hath God on his side, what can hee or ought he to feare? For when he is with vs, who shall be against v? May he not well say with Dauid, When I was afraide, I trusted in thee. In God doe I trust, I will not be*afraide what man can doe vnto me. In the feare of the Lord (saith the wise man,) there is assured strength, and his children so all haue hope. Therefore Iesus Christ saith to his Disciples, Let not you heart be troubled. And then he sheweth them the meanes, saying, Yee beleeue in God, beleeue also in mee. For nothing but Faith in God through Iesus Christ is able to giue vs this assurance. On the other side, if wee bee not armed with the feare of God, and with true faith, that wee may be certaine of his helpe and prouidence, and of his loue towards vs, there is nothing that can assure vs: but rather that which is written in the Law will be∣fall vs, I will, saith the Lord, send a faintnesse into their hearts in the land of their enemies, and the*sound of a leafe shaken shall chase them, and, They shall flee: as fleeing from a sword, and they shall fall, no man pursuing them. And in another place where mention is made of them that des∣pise the Law of God, and rebell against the Lord, it is saide, The Lord shall giue thee a trem∣bling heart, and looking to returne till thine eyes fall out, and a sorrowfull minde. Thy life shall hang*before thee, thou shalt feare both night and day, and shalt haue none assurance of thy life. In the morning thou shalt say, would God it were euening, and at euening thou shalt say, would God it were morning, for the feare of thine heart which thou shalt feare, and for the sight of thine eies, which thou shalt see. Therefore when wee see, that in any great and dangerous affaires, the boldest and most couragious are oftentimes the greatest cowards, and most astonished and carried away with feare and terrour, and euen many times without any great cause are amased and voide of counsaile, whereas contrariwise cowards by nature grow to bee most hardy in the mid∣dest of daungers, thereby God sheweth very well, whether strength and courage come * from him or from men, and who is to haue the praise thereof. But now that we haue seene the first motions of the heart in the affections of ioy, of sorrowe, of hope, and of feare, and know that they haue respect to good or euill, either present or to come, let vs learne in the next place, that as contemplation consisteth in the rest of the Spirit after the discourse of reason and iudgement, so after the heart hath the fruition of that Good which belongeth vnto it, it is still and quiet, resting it selfe therein: which rest is called Delight or pleasure, of which the order of our speech requireth that thou shouldest dilate, ARAM, at this present.