The use of passions written in French by J.F. Senault ; and put into English by Henry, Earl of Monmouth.

The FOURTH DISCOURSE. That the government of Passions is vir∣tues chief employment.

MAn is brought into so happy a con∣dition by sin, as his very advanta∣ges reproach his misery unto him, and he is made to know his faultiness by what is most excellent in him. Those no∣ble qualities which beautifie his soul, and which restore unto him the glory which he had lost, have but unpleasing employments, and are engaged in combats, which though they be difficult, cease not to be shameful. For mans most illustrious virtues, have no other employment than to make war upon vice, and the necessity he hath to make use thereof is one of the chiefest proofs of the irregularity of his nature. Prudence which serves him for a guide, advertiseth him that he walketh in darkness, and that he is in an enemies Country. Fortitude teacheth him that he ought to fight, & that

in all the course of his life he tastes no plea∣sure which is not mingled with pain; tem∣perance gives him to understand, that his constitution is out of order, and that he hath delights which flatter him only, that they may destroy him.

Lastly, Justice obligeth him to believe, that not any thing which he possesseth is his, and that having a Soveraign who hath gi∣ven him all that he enjoyeth, he is only the Steward to distribute them. These vir∣tues do what they say, their employments answer their counsels; they act not, with∣out going about to stifle some disorder, and to overcome some vicious inclinations. Pru∣dence chuseth the Arms and the Enemy; temperance rejects pleasure; fortitude sets upon sorrow; justice sits President in all these combates; she takes care that the con∣queror be not insolent in his victory; that the Soul take not such advantage over the Body, that in thinking to tame it, it destroy it, and that whilst it would revenge it self of a disobedient Vassal, it lose not a faithful friend. So as we must conclude, that the exercise of Virtue is a continual warfare against Vice. And that these glo∣rious qualities have no more noble em∣ployment than to charge upon Monsters,

and fight with Infamous Enemies.

'Tis therefore that Saint Augustine, with all the Divines, do acknowledge that they were only given us to assist us during this miserable life, and that they are steps whereby to arrive at that height of felicity which consists in the enjoyment of the Summum bonum. For then our Pru∣dence will be no more necessary, since we shall have no evils to shun; our Justice will then be superfluous, for we shall pos∣sess all our riches in common. Temperance will then be useless, for we shall have no more unlawful motions to suppress. Then our Fortitude will have no employ∣ment, since we shall suffer no further evils. 'Tis true, I have much ado to banish those Virtues from Heaven,* 1.1 which have opened us the way thither. But as nothing can be received there which is imperfect, we must say that they shall be cleansed before they get admittance thither, that they shall lose what they have of earthly, to be∣come wholly heavenly, and that the glory which makes men spiritual, will make them Divine, and will take from them what they have of impurity; they shall have all their beauty, and shall have no more de∣fects; they shall triumph, and fight no

more, they shall serve for ornaments, and no longer for defence to the happy; they shall receive the recompence of their La∣bours, and that wearisom exercise which held them employed whilst on earth, shall be turned to an honorable rest in Heaven. Now amongst a thousand different employ∣ments which the virtues have here below, one of the most advantageous is the govern∣ment of Passions. For it seems nature hath destined them to tame these savage subjects, and so reduce them under the Empire of Reason. Some have dexterity to win them, others strength to beat them down; some use threats to astonish them, others promises to allure them, and all of them together use se∣veral means to arrive at the end.

Prudence never comes to handy-blows, but as she is the Queen of Moral Virtues, she contents her self with giving Orders, with providing for our souls peace, with stifling seditions in their birth, and with suppressing unruly motions which threaten her with an intestine war. If the match be already made, she endevours to break it by her dexterity, and not medling in the fight, she opposeth to every Passion that Virtue which is contrary to it, she sends succours to the weakest places▪ or to such as are most

briefly assailed. She foresees the evils that are to come, or if she think sometimes that the Rebels are capable of Reason, she ex∣horts them to obedience; and to reduce them to their duty, she lays before them their own interests; she makes them know, that all the pleasures which they seek after, are fatal to them, and that all the evils which they so fear, are honourable. Tem∣perance is a little more exposed to danger; for she is obliged to come to handy-blows, and to defend her self against her enemies, which are so much the more dangerous as they are the more pleasing.

She resisteth all those Passions which flat∣ter our senses, and which propound nothing unto our minds, but voluptuousness and delights; she regulates desires and hopes, she moderates love and joy, and as oft as any motions rise up with us, which promise unto us unlawful pleasures, she furnisheth us with weapons to overcome them; when she thinks her self not strong enough to vanquish them, she calls in Penance and Austerity to her aid, and with these severe virtues she defeats these dissolute enemies: fortitude takes care to govern the most vi∣••lent Passions, to set upon fear, sorrow, de∣••pair, and hatred; assoon as any danger

troubles the peace of our soul, or that any angersome object which doth astonish us presents it self, this Heroick Virtue em∣ployes all her courage to enhearten, and by a noble piece of art, she makes use of chole•• and boldness to overcome sorrow and de∣spair. If these couragious passions are not pu∣issant enough to purchase an assured peace, she puts us in mind of honour, she chargeth constancy and fidelity to make our dutie•• known unto us, and to encourage us by recompenses which are ordained for the honour of glorious and difficult actions▪ Justice enters not the Lists, but she weigh∣eth the right of all parties, she prepareth crowns for the conquerors, she keeps the conquered from being oppressed, and she doth so well moderate the victory, as that she is neither cruel nor insolent; she keeps Reason in authority, she obligeth Passion to acknowledge it for their Soveraign; she makes the Body subject to the Soul, with∣out enslaving it; and she submits the Soul to God, without taking from it its liber∣ty. This Virtue being just, is an enemy to all disorders, and whilst she rules in chief in man, one may say, he hath no passions but such as are consonant to Rea∣son; but when she is banisht, peace and tran∣quility

retire with her; during her absence man is like a State without policy, where Rebels are permitted to do what they list, where vice is honoured and virtue despised, and where every one without advising with his duty, considers onely his own Interest or Pleasure. He therefore that ••oseth justice, loseth all the Virtues, and who possesseth her, may boast to possess them all; it may be 'tis out of this reason that a Philosopher hath affirmed, that every Virtue was a particular Justice, and that Justice was a general Virtue, which of it self was sufficient to fight against all Vice, and to regulate all Passions.

But as the multitude of Souldiers can∣not be harmful when there is no confusion therein; the like of virtues cannot be pre∣judicial, when disorder is banisht. And though those that our Saviour Christ hath ••aught us, are of a much more sublime con∣dition than are the moral Virtues; they conspire altogether for our felicity. We ought therefore employ them in our af∣fairs, and when one alone is not sufficient to rule a Passion, we must borrow aid from the rest; and augment our Forces to overcome our Enemies. When tempe∣••ance cannot regulate our unjust desires; we

may call modesty, and humility, into our assistance, who will perswade us that the glory of the world is not due to us, if we be criminal; and that it is not worthy of us if we be innocent; when fortitude can∣not overcome fear or despair, we are per∣mitted to have recourse unto hope, to li∣sten unto her promises, and to encourage our selves to victory by calling to mind the rewards which she propoundeth unto us; when hatred and envy gnaw our hearts, and when to revenge our selvs of an injury they advise us to make use of sword and poy∣son. 'Tis fit that Justice emplore the assist∣ance of Charity; and that to stop the im∣petuosity of these two head-strong Passi∣ons, she join divine Maximes with humane; Thus Nature shaking hands with Grace to destroy sin, man will become victorious; the motions of his soul being regulated by virtue, he will enjoy perfect peace, and he will taste pleasures, which shall not come much short of those which our first Father Adam tasted in the state of Innocency.

Notes

• * 1.1

  Hic enim sunt virtute•• in actu ibi in affectu; hic in opere, ibi in mercede; hic in officio, ibi in fine. Aug. Epist.