An entire body of philosophy according to the principles of the famous Renate Des Cartes in three books, (I) the institution ... (II) the history of nature ... (III) a dissertation of the want of sense and knowledge in brute animals ... / written originally in Latin by the learned Anthony Le Grand ; now carefully translated from the last corrections, alterations, and large additions of the author, never yet published ... by Richard Blome.

CHAP. XV. Of the End or Ʋsefulness of Love and Hatred, and the Interpretation of them.

I. Love teaches us to do good to others. IT is an in-born instinct of the Will of Man, to desire that which is Good, and to testifie its displeasure, when it cannot attain it. Thus we see that a Covetous Man desires Riches, and an Ambitious Person pursues Honours, because they look upon these things as Good for themselves, and are with earnest desire carried towards them, as to things perfective of their Nature. For Love is nothing else but a Thought or Cogitation of the Mind, by which it is stirred up to join it self in Will to those Objects which appear agreeable to it. So that this Passion puts us in mind to do good, not only to our selves, but to others also: For∣asmuch as all men are united to us by a likeness of Nature, and constitute but one Politick Body or Society; wherefore also we are drawn by a natu∣ral impulse to bestow Benefits upon them, and to procure their profit and advantage, as far as lies in our way. For Love is a Beneficent Passion, and rejoyceth to diffuse it self, to a vast variety of Objects. Hence it is that PLATO feigns it to be the medium between that which is Deformed or Ugly, and that which is Beautiful and Lovely; between that which is Mortal and that which is Immortal, because it cherisheth and maintains Hu∣man Society; and joyning contraries together, links the Proud with the Humble, and the Poor with the Rich. We shall therefore make a good use of this Passion, by assisting and relieving our Neighbours, and by desiring and promoting the good and welfare, not only of our selves, but of others also.

II. And to hurt no Body. But forasmuch as some, under pretext of help∣ing their Neighbours, do injure them: The In∣terpretation of this Affection is, that in doing good we take care that we be not hurtful or prejudicial to any: but that we assist them willingly and heartily, and endeavour to promote their good from a pure instinct of Charity, and be to them as Light which penetrates all Diaphanous Bodies, without any hurt or prejudice, either to them or it self.

III. Devotion excites us to love GOD. By Devotion, which is a Species of Love, where∣by the Lover esteems the Beloved Object more than himself, we are taught to love GOD, and embrace him with the utmost extent and strength of our Affections. To which Divine Love we may arrive, by considering that GOD is a Spirit, or a Thinking Being, upon which account, seeing that our Soul is of affinity with his Nature, we are persuaded to believe, that it is an Emanation from his Supream Intelligence, and, as it were, a Particle of the Divine Breath. Moreover consi∣dering the Immense Power whereby he created the World, and all the things that are, without any praeexistent matter; the infinite reach and extent of his Providence, which, with one view, be∣holds whatsoever is, was, or is to come, yea, or can be: the unerring certainty of his Decrees, which tho' they be absolutely unchangeable, yet do not in the least prejudice the liberty of Man's Will. And lastly, by making a deep reflection upon our own great weakness, and on the other hand, on the Amplitude of the Universe, and all Created Beings, how at first they proceeded from GOD, and do still so depend on his Power, that they can∣not subsist a moment without his Care and Provi∣dence. For the due consideration of all these things, will kindle a desire in us to be joyned to him in Will, make us to venerate his Decrees, as judging them most necessary and equal, and to wish for no∣thing more than to obey his Will, and for his Glory make no difficulty to hazard the loss of all things, even of our Lives, and in a word, to un∣dertake or suffer any thing that may be offered to us.

IV. Compla∣cency is a help to the Love of Vertue. Complacency is another Species of Love, where∣by the Soul is carried out in desire towards Beau∣tiful Objects, being greatly taken, and charmed with their aspect. For Beauty hath something whereby it powerfully recommends it self, so as to allure the Eyes of Spectators, and force an ad∣mittance into their Hearts. Hence the Antients were pleased to call it a silent Imposture, and a Dominion which needs neither Arms nor Guards, such as persuades without words, and makes all men readily to submit to its Imperious Yoke. This Passion prompts us to desire the Beauty of Worldly

things, and wholly to betake our selves to the Love of Vertue, and by trampling upon all Earth∣ly Enjoyments, to aspire after Coelestial Objects. For if a comly shape of the Body, if a sweet and beautiful Aspect, if the sparkling lustre of a brisk and lively Eye be of force enough to astonish, ra∣vish and surprize, what a degree of Love, think we, will not Vertue be able to enkindle in the Hearts of its Contemplators, who, if we will be∣lieve SENECA, sends her Light, as a Harbin∣ger before her, into the Hearts of all Men, so as that even those who do not follow her, are con∣vinced of her Beauty? What can be compared to the Life and Vigor which Fortitude communicates to the Eyes, to the Intention they derive from Pru∣dence? to the Reverence wherewith Modesty adorns them? to the Briskness and Serenity which Joy affords them? and lastly to the Awfulness which Severity puts upon them? What can be imagined more Beautiful than Justice, which makes Princes most like to GOD? What more comly than Temperance, which sets bounds to Plea∣sures, and never embraceth them for their own sake? What more sweet and lovely than Huma∣nity, which is affable and courteous to all, and doth so far only desire its own Good, as the same may be serviceable and profitable to others? What more grateful and pleasing than Clemency, which spares the Blood of another as its own, which by by its kindness turns and overcomes the minds of the wicked, and sweetly comforts the afflicted and miserable? So that by beholding of Beautiful Ob∣jects, we are insensibly led to the love of Vertue, and taught to despise and neglect these frail and changeable Beauties, and to pursue the Eternal Excellence and Comliness of Vertue and Good∣ness.

V. Hatred makes us to abhor Vice. Neither is the Passion of Hatred altogether use∣less, where it meets with Objects, on which it may justly discharge its fury. For we hate all those things that hurt us, or injure our Soul or Body; and therefore we have good reason to abhor our Vices, and to avoid all those things that disturb our Peace and Tranquillity. For if it be natural to the Soul to separate it self by hatred from the things that are hurtful to it, what Evil ought she more to detest, than that which, in a manner, de∣stroys and annihilates it? For the Soul dies whilst it commits Sin, and lays violent hands upon it self, as oft as it transgresseth the Commands of GOD, and thwarts the Dictates of its Conscience. Wherefore it is but justice to hate our selves upon the account of Sin, and to be inflam'd with an holy Anger against our Defects and Transgressions, forasmuch as by means thereof we are turned aside from our Chiefest Good, and depart from him, with whom to be united by Love is the Sovereign Bliss of Man.

VI. Horrour or Abhor∣rence makes us to avoid Bad Com∣pany. The Horror we are seiz'd with at the behold∣ing of ugly and deformed Objects, teacheth us to avoid all manner of Wickedness and Pravity, and to eschew the company and familiarity of those, who are likely to infect us with their cor∣rupt manners. For seeing there is nothing in Nature more ugly and deformed than a wicked and perverse Man, we have all the reason in the World to avoid such a one, as we would do the Plague, lest we should be corrupted by his fami∣liarity, and his Vices insensibly should get ground of us. Drunken Companions easily draw in their Associates to the same Excess; and Lustful and Unclean Persons infect those they converse with, and effeminate the Minds of those that keep them company. Covetous Persons inspire their familiar Friends with a Stingy Humour. But what Body can be so deformed and monstrous, what Skin so scabby and ulcerous, as to compare with the ugliness and filthiness of Vice, which changes Men into Beasts? This Passion therefore will be of great good use to us, if it prompt us to detest the depraved manner of wicked men, or whatsoever can defile or weaken our Innocence.