The passions of the minde in generall. Corrected, enlarged, and with sundry new discourses augmented. By Thomas Wright. With a treatise thereto adioyning of the clymatericall yeare, occasioned by the death of Queene Elizabeth

THE FIFT BOOKE of the Passions of the Minde: Wherein are deliuered the means to mooue Passions. (Book 5)

THe water which wee find in euery Citie, by three wayes passeth into it; either by foun∣taines or springs, by riuers or conduits, or by raine, snow, or halestones: that is, some water ariseth, some passeth, some descendeth: so in like manner our imaginations or internall sences, and consequently our Passions, by three wayes are mooued; by humours arising in our bodies, by externall sences and secret passage of sensuall obiects, by the descent or commaundement of reason. How passions are stirred vp by humours was aboue deliuered, here onely remaineth to declare how they are prouo∣ked by sences, and incited by the wit and will. And first of all we will begin with the motions of sences, as most knowne, obuious, and ordinarie.

How sences mooue Passions, and specially our sight §. 1.

GEnerally they loue and affect vanitie, for what is that they loue or can loue in the world, and worldly, but vanitie? that is, neither be∣fore it is had, contenteth, nor when it is pos∣sessed, fully pleaseth, nor after it is departed, satisfieth: For such things are vaine, which vanish away, and are re∣solued into nothing. They search after lies, not onely be∣cause all worldly allurements yeeld no felicitie and con∣tentation as they beare vs in hand, but also for that in ve∣ry deed and really they be lies, shewing one thing in the rind and externall apparance, and an other in the coare and internall essence: for cousining arts falsifie and so∣phisticat nature, causing copper seeme gold, hypocrisie sanctitie, and sences surfeits the soules solaces.

All sences no doubt are the first gates whereby passe and repasse all messages sent to passions: but yet the scrip∣tures in particular wonderfully exhort, commaund, and admonish vs to attend vnto the custodie and vigilance ouer our eyes. Dauid who had once vnwarily glaunced awry, and let goe the raines of his eyes, at his passions importunity, thought himselfe vnable without Gods spe∣ciall grace to guide, direct, and withdraw them from va∣nitie: and therefore requested him to auert them. Auerte* 1.1 oculos meos ne videant vanitatē. Salomon his sonne, inspi∣red by Gods eternall wisedome, exhorteth vs to obserue* 1.2 (wherein he himselfe most grossely offended) and attend well our eyes, and therefore not to looke vpon a woman

trimmed and decked vp. Auerte faciem tuam a muliere* 1.3 compta.

Ieremie putting on the person of many of his carelesse people, lamented the losse which was befallen them for not keeping diligently the gates of their eyes. Oculus meus depredatus est animā meam, my eye hath sacked my soule: how O holy Prophet can the eye an externall sence, rob thy soule of her riches? ah it is easie to an∣swere: The sence cannot bee free from theft and sinne, which openeth the gates & letteth the theefe in. Wher∣fore Iob thought to preuent such harmes and dammages, and therefore cut off the occasions, couenanting with his* 1.4 eyes, that hee would not somuch as thinke of a virgin, Pepigi faedus cum oculis meis, vt ne cogitarem guidem de virgine. And Salomon rendreth a reason hereof, Because perhaps he might haue bene scandalized, or induced to offend God, allured by her beautie, Virginem ne conspi∣lias,* 1.5 ne forte scandalizaris in decore illius.

Questionlesse the holy Ghost in sacred writ, would neuer haue so often, and so seriously councelled vs vn∣to a carefull watchfulnesse ouer this sence specially, but for some important and waightie reasons. For hee well knew, that of all sences, sight was the surest and certai∣nest of his obiect and sensation; no sence rangeth a∣broad and pierceth the skies like vnto this; no sence hath such varietie of obiects to feed and delight it, as this; no sence imprinteth so firmely his formes in the imagination, as this; no sence serueth the soule so much for knowledge, as this; no sence is put so oft in action, as this; no sence sooner mooueth, than this; and consequently, no sence well guided, more profitable

to the soule than this, nor no sence peruerteth more peri∣lous than this: for if the guide be corrupted, the followers will hardly escape vninfected. Wherefore I would per∣suade all them that feare God, and would auoid occasi∣ons of sinnes, either not to behold at all such things as may induce them easily to offend; or so perfunctorily passe ouer them, as they leaue no sting behind them: and therfore we are willed not to behold wine when it gliste∣reth, and as it were, glorieth in the glasse; for such alluring sights, dart presently into the hart inordinat delights: his meaning is, we should not demur in sensuall behol∣ding, least perhaps ensue too much affectiō, or drinking.

Epiphanius giueth a very apt morall reason, why in the old law when a dead course passed by any house, they were commaunded to shut their doores and windowes: For saith he, by this thou art taught: Si audieris vocem* 1.6 peccati, aut speciem delicti videris, claude oculos thos à con∣cupiscentia, & os à vanitate verborum, & aurem à prauo sono vt ne mortisicetur tota domus, hoc est anima & corpus. If thou heare the voice of sinne, or see the face of offence, shut thine eyes from concupiscence, and thy mouth from sinfull sounds, least all thy house die, that is, thy body and thy soule. For as he addeth after out of the Prophet, Mors per fenestras ascendit: death ascendeth into the house of our hearts, by the windowes of our sences. He there∣fore that intendeth to keepe death from his heart, must shut the gates of his sences in the face of sinne. For the better performance hereof, it is to be considered, that passions are not onely mooued by their principall ob∣iects and directly, but also by certaine appurtenances, ap∣appendices, or (let me call them for lacke of a better

word) scraps of the principall obiect, indirectly the which appertaine and haue some reference thereunto. When Iacob saw the garment of Ioseph sprinkled* 1.7 with blood, it stirred vp in him extreamely the passion* 1.8 of sorrow. The sandals or pantofles of Iudith, rauished the eyes of Holophernes, Sandalia eius repuerunt oculos eius, and hailed his heart to lust. The Antiochians were so vexed with certaine extraordinarie exactions the em∣perour Theodosius imposed vpon them, that they for ex∣treame* 1.9 spite and anger, which the sight of his armes and statues stirred vp in them, would no longer endure them in their citie, but broke the one, and rased the other. We see a dog when he cannot, or dare not assault him that throweth the stone with whom he is angry, runneth to bite the stone and so in part to reuenge his spite. Da∣uid agreeued with the death of Saul and Ionathas cursed the sencelesse mountaines of Gelboe which vpheld their enemies till the Israelits were slaine. Montes Gelboe nec* 1.10 ros nec pluuiae veniant super vos. And Iob execrated the day that gaue light when he was borne, after hee was plunged into so many miseries. Pereat dies in qua natus* 1.11 sum & noxin qua dictū est: conceptus est homo. Raguel whē he heard Raphael the Angel tell him, how yong Tobie was old Tobies sonne; could not absteine from teares, the sight of the sonne so mooued and stirred vp the affecti∣on he bore to his father: the like did Sara his wife, and* 1.12 Anne the daughter. And the reason of this enlarged and extensiue affection in passions, I thinke proceedeth from the very heart and nature of euery passion: For when we loue God, our parents, or friends, we are well pleased and contented with all those treasures of good∣nesse,

honestie, wealth and all other perfections they haue, and wish them such as beseeme them, which they want; and this we desire to see performed, and reioyce when it is accomplished: and therefore since that a man hath many good things of nature, as children, wife, kins∣folke, &c. and many additions by fortune, as seruants, horses, possessions, &c. and many prised ornaments, as credit, glorie, fame, images, statues, &c. and diuers other things which haue reference and relation vnto him as their master, lord, and owner: and therefore he that lo∣ueth intirely his friend, loueth all that belongeth vnto his friend, and valueth them at that rate it deserueth and his friend priseth them. In hatred and enuie contratiwise, euery one detesteth not onely the person, but also all that appertaineth vnto him, for the contrarie reason; neither can he abide to see any thing prosper which concerneth him. Wherefore Dauid offering his prayer to God, re∣questeth him to defend his innocencie and punish his enemie: and not onely his person, but also wisheth his children should become orphanes, Fiant filij eius orpha∣ni:* 1.13 and his wife a widow, & vxor etus vidua: That his children should be cast out a doores, range like vaga∣bonds, and goe a begging, Nutantes transferantur filij eius, & mendicent & eijctantur de habitationibus suis. And yet not contented: Let the vsurer sacke him of all his substance, and strangers dispoile him of all his labours, Scrutetur foenerator omnem substantiam eius, & deripiant alieni labores eius. Yet more, Let no man help him, nor take commiseration vpon his infants, Non sit illi adiutor, nec sit qui misereatur pupillis eius: & all this is not inough, but, Let his children die, and in one generation cause his

name to be buried in obliuion, Fiant nati eius in interi∣tum, in generatione vna deleatur nomen eius. And many more such imprecations hee powreth forth against them, which I for breuitie sake omit: onely this will suf∣fice, that the hater cannot endure to see or suffer the per∣son hated to prosper and enioy any good thing, or any thing belongeth him. I haue knowne some men so pas∣sionat, that it was a most bitter corrosiue vnto their hearts to see the children of their enemies but well apparelled: and it is held for a good point in policie and apt to moue compassion, when the prince is offended with any per∣son, that hee appeare not before him in gorgious but mourning attire: and so Saint Chrisostome recounteth that diuers noble women deposed all their pompe and* 1.14 pride, and after a most meane manner and with poore apparell presented themselues before the iudges to sue for their husbands in that lamentable commotion at An∣tioch: and as much the scriptures insinuat, that a man should doe to God, as Baruch testifieth: Anima quae tristis* 1.15 est super magnitudinem mali, & incedit curua, dat tibi glo∣riam domine, The soule which is sorie for the mightinesse of her euill, and goeth crooked, O Lord glorifieth thee. His meaning is, the contrite heart, and humble submis∣sion, and abiect conceit a sinner hath of himselfe, caused by true repentance, exalt Gods greatnesse and extoll his maiestie, the which his mortall enemies so greeue to haue offended.

Out of this discourse we may collect some practicall points very profitable, and know a reason how men commonly carrie themselues towards appassionat per∣sons. First, for that we say sight stirreth vp passions, and

not onely the persons we loue, but also whatsoeuer re∣leaseth any thing of them. Therefore generally among friends which be absent and out of sight, affections are colder and rarer: for although true friends haue alwayes a secret cabinet in their memories to talke in their minds with them whom they loue, although absent; yet except the memorie be reuiued by some externall obiect, obliui∣on entreth, thoughts are more remisse, & friendship fai∣leth: Wherefore, messages, letters, tokens, friends, kins∣folkes, and such things as concerne vs, are to bee sent to our friends to renouat and reuiue our former amitie.

Secondly, if we would not exasperat our enemies, it were expedient not onely we our selues, but also all these things which any way belong vs, appeare not in their sights: yea, and that is more, we must take heed as much as in vs lieth, that they vnderstand not any prosperitie or good befallen vnto vs: because in all these sights ha∣tred is stirred vp and reuiued anew, which lay smothe∣red before vnder the embers of forgetfulnesse: and so with silence perhaps enmitie of it selfe will consume and pine away.

Thirdly, to persuade any matter we intend, or to stirre vp any passion in a multitude, if we can aptly con∣firme our opinion or intention with any visible obiect, no doubt but the persuasion would bee more forcible, and the passion more potent. Cato was determined to strike the Senat and Romanes, with feare of the Cartha∣ginian forces; & least they should obiect against him, that Carthage was farre from them, and therefore not so dangerous, he presently shewed them greene figges, at that instant brought from Carthage; & so they all concei∣ued

that the countrey was not farre distant, for otherwise the figges would haue bene dried or corrupted.

Galba intending to excite the principal men of Spaine* 1.16 against Nero; and to moue them the more to wage war against him, placed of purpose before his tribunall a ma∣ny of images of great personages executed or banished in Neroes time, and fetched from exile a yong noble man, out of the next Iland, to stand by his seat, while he spoke to his armie.

Licurgus brought two dogs the one sauage the other trained vp, to let the people see the difference betwixt men well brought vp and badly, and withall to let them vnderstand the great good of keeping good lawes.

The Macedonians being once ouercome in battel by their adiacent enemies, thought the onely remedie that remained to inanimate their souldiours to battell, was to carrie their yong king Philip the first in his cradle to the field, thereby stirring vp the zeale of faithfull subiects to defend their innocent prince: and this little wherstone so sharpned their swords, that indeed they woon the battel.

The people of Tangia in America in their warres ca∣ried alwayes in their campe the corpes and bones of their auntient famous warriers, thereby intending to encou∣rage their souldiours with the worthie memorie and va∣lour of their predecessours. Agria a citie in Hungaria, be∣ing besieged the yeere 1562 by Mahomet Bassa with an armie of 60000 Turkes, and battered with 50 cannons; in the citie were onely 2000 Hungarians, who with in∣credible valour had repelled thirteene most terrible as∣saults: and albeit they were most valiant, yet to encrease their valour, they (expecting another fresh assault)

sware themselues, that vpon perill of death no man should talke or speake of peace, or yeelding, nor giue other answere to these vnsatiable suckers of Christian blood, but with cannons, muskets, and caliuers: and in case the siege endured longer than their victuals lasted, then rather to die of hunger, than submit themselues vn∣to the Turkish slauerie. And at last when the Bassa had offered them diuers faire and fauourable conditions, if they would yeeld, they with a visible signe to moue him to dispaire of his intent, hanged ouer the wall a coffin couered with blacke betwixt two speares, thereby repre∣senting vnto him, that in that citie they would be buried: and so preuailed.

Among the Iewes the arke of God as a visible signe was borne by the Leuits in the battell, as with a present obiect to deliuer them from all feare of enemies, thereby conceiuing the infallible assistauce and protection of God ouer them, whose cause they handled and defended. I haue seene some preachers bring a dead mans scull in∣to the pulpit, therewith the better to moue their auditors to contemne the transsitorie pleasures of this world, to beat into them a terrour of death, to the intent that for the rest of their dayes, they might lead a better life.

Last of all it ought seriously to be considered, that the presence of any visible obiect, moueth much more vehe∣mently. the passion, than the imagination or conceit thereof in the absence: for the imagination in absence, re∣presenteth the pleasure as farre off and not prepared; but the thing being present, nothing seemeth to want but ex∣ecution. And therfore we see beasts in the presence of the sensual obiects scarce possibly to be with held from them.

How Passions are mooued with musicke and instrumeuts. §. 2.

HOw musicke songs and sounds stirre vp passions, we may discouer in little sucklings, who with their nurses songs are brought to rest; the mules with∣out belles will scarcely trauell; the carman with whist∣ling causeth his sturdie iades to walke more merily. The Arcadian signorie considering that in regard of the situa∣tion of their countrey, the inhabitants for most part were barbarous, sauage, and wild; to molifie more their minds, & to render them more mild, gentle, & humane, iudged no means more effectuall than to introduct musicke among them: For in very deed a certaine kind of tick∣ling symphonie maketh men effeminat and delicat. The Spaniards play their Zarabanda vpon the Gittern, which moueth them (as I heare reported) to daunce, and doe worse. Pithagoras once chaunced to fall into the* 1.17 company of drunkards, where a musitian ruled their las∣ciuious banket: he presently commanded him to change his harmonie and sing a Dorion, and so with this maner of melodie brought them to sobrietie, and casting their garlands from their heads were ashamed of all they had done. Saul being possessed or at least much vexed with* 1.18 the deuil, Dauid played vpon his Citheran, and hee was comforted and the euill spirit departed.

The deuill being a spirit, cannot be expelled from a bodie naturally by the vertue of musicke, but as we may conceiue and inferre out of the scriptures, either Saul was really possessed by the deuill, and then not the natu∣rall

forces of Dauids songs and sounds, but the assistance of God and his help expelled the deuill, at what time Dauid sung his sacred hymnes. Or the deuill was not re∣ally in Saul, but onely molested him with the vehemen∣cie of some melancholy humour, as the falling sicknesse▪ or some other sort of melancholy madnesse: and then as this peruerse malignant humour causeth feares, sad∣nesse, and such like melancholy passions; so musicke causeth mirth, ioy, and delight, the which abate, expell, and quite destroy their contrary affections, and withall, rectifie the blood and spirits, and consequently disgest melancholy, and bring the body into a good temper. Whether of these two was in Saul, Diuines doubt, and Physitians are not able to resolue. Reasons may bee brought for both parts; some Diuines attribute it to God, some Physitians ascribe the cure to the naturall vertue of musicke. The reason for the Physitians, is grounded vp∣on the text; for it seemeth that the disease or wicked spi∣rit that possessed Saul was a thing vsuall in the countrey, because his seruants councelled him to procure a musi∣tian, to the intent that when his maladie molested him, the musicke might comfort him. It neuer was vsuall in any countrey, nor in all the scripture practised to cast out deuils by the playing vpon instruments: therefore it was a melancholie humour, by the deuill introducted, and by musicke causing mirth expelled.

The Diuines haue a more solid argument for their opinion, because the scriptures ought to be vnderstood in their proper sence as the words sound, when no ab∣surditie necessarily thereupon ensueth, as in this exposi∣on is euident; for, ascribing it to God what absurditie can

follow? now the scripture euermore calleth this affecti∣on of Saul, the spirit, and the wicked spirit, vers. 14. Spiri∣tus autē Domini rec••ssit à Saul, & exagitabat eum spiritus nequam à Domino, The spirit of our Lord departed from Saul, and the wicked spirit from God (that is, by Gods permission) vexed him. The same wee haue in the verse 16. 17. and twise in the 23.

Againe I would gladly know when these Physitians euer see with a fit of mirth either these melancholy mad∣nesses notoriously remitted, or when the paroxime was vpon them quite taken away, let it bee either Lycan∣thropia, that is, a woolfish madnesse; or Epilepsia the falling sicknesse? if they could shew me such a minstrell, I doubt not but in short time he would be able to buy all the Physitians that dwell within an hundred miles of him. For the scripture saith expresly, Dauid tollebat & percutiebat manu sua & refocillabatur Saul & leuius habe∣bat, recedebat enim ab eo spiritus malus, If the deuill perso∣nally had not afflicted him, the humour had ceased from molestation but not departed away: and the scripture yeeldeth a reason (as appeareth by the word enim) why he was comforted, because the deuill was gone away.

The argument which I obiected in fauour of the Physitians may bee answered two wayes: first, that the seruants of Saul no otherwise intended to cure his disease by musicke, than commonly in the maladies or vexation of great personages, their friends procure musick to recre∣ate them; whence from soeuer the maladies proceed, they neither know, nor generally regard. Secondly, it might be that God extraordinarily was accustomed to* 1.19 worke in those dayes wonders by the means of musicke,

as afterwards wee read of Elizeus, who desiring to pro∣phetise, called for a musitian, at whose song, the spirit of God fell vpon him. And it is a thing vsuall with God, to worke miraculous effects by creatures which haue ei∣ther no vertue at all to worke such an effect, or onely a weake resemblance. What naturall vertue had the dirt* 1.20 and spit of Christ, to cure the blind borne begger? What vertue had Samsons haires, to afford him such strength and forces? What naturall vertue lurked in the asses* 1.21 iaw, to yeeld him water vnto satietie? What vertue had* 1.22 Moses rod, to diuide the red sea? What naturall ver∣tues lay hid in St Peters shadow, St Pauls handkirchifes and* 1.23 girdles, to cure so many and maruailously tormenting diseases? The water of Iordan had vertue to wash, but* 1.24 not to wash away the leprosie of Naaman Sirus: the ca∣taplasme of Esay had some naturall proportion to cure an aposteme, but not such a desperate mortall maladie as that of Ezekias. The gall of the fish which Tobie caught* 1.25 in the riuer Tigris, had vertue to cure the eyes; but who can denie, but miraculously, by Gods speciall prouidence layd vpon Tobie starke blind, it was augmented? So I say, musicke naturally expelleth melancholie; and God either miraculously by Dauids musicke, or at his musicke deliuered Saul from the deuill, who afflicted him in a me∣lancholy manner: For, that musicke causeth mirth, be∣sides the dayly experience which prooueth it, we haue Gods word to confirme it, Vinum & musica laetisicant* 1.26 cor, Wine and musicke maketh merie the heart.

Some men wonder (and not without reason) how it commeth to passe, that out of the same mouth should issue a cold wind to coole the hot pottage, and a hot

breath to warme the cold hands. But musicke is much more miraculous, for it moueth a man to mirth and plea∣sure, and affecteth him with sorow and sadnesse; it inci∣teth to deuotion, and inticeth to dissolution: it stirreth vp souldiers to warre, and allureth citizens to peace. Take away musicke from marriages, and halfe the mirth* 1.27 is mard: depriue great bankets of musicke, and the feast is not intire: there is but sorrie dauncing, where musicke is wanting: dispoile tradesmen and labourers of naturall musicke, and take from them a soueraigne preseruatiue* 1.28 from paine. Musicke therefore mooueth men to mirth and abateth the heauie humour of melancholie. But how causeth musicke sorow and sadnesse? What are Hieremies lamentable threens, but a sorowfull song brea∣thed ouer the citie of Hierusalem? What are Dauids pe∣nitentiall Psalmes, but monefull anthemes inclining the soule to sorow for sinne? What are funebriall accents, but ruthful lamentations for our friends eclipsed? What else are those dolefull tunes which issue from langui∣shing louers, but offsprings of pensiue furies, and origens of more vehement melancholie fits? All poeticall fained fables, or sophisticated histories, are loaden with these wailing verses and swanlike, or rather swinelike voices, occasioned by mournfull despaire, and feeding the same. A sword serueth to defend right, and is also an instrument* 1.29 to worke wrongs: musicke in like manner eleuateth the mind to deuotion and pietie, and abaseth the soule with effusion & leuitie. Elizeus (as aboue I insinuated) prepa∣red* 1.30 his spirit to receiue the influence of prophesie by the meanes of musicke. Dauid in penning Psalmes, ordai∣ning instruments, prouiding musitians for the seruise of

God, by word and deed taught vs, by the vertue of mu∣sicke to stirre men vp to deuotion: and therefore regi∣stred that solemne sentence beseeming all Christians, but specially musitians, and worthy to be engrauen in their brests for eternall memorie. Laudate Dominum in sono* 1.31 tubae: laudate eum in psalterio & cithera: laudate eum in timpano & choro: laudate eum in chordis & organo: lauda∣te eum in symbalis bene sonantibus: laudate eum in cymba∣lis iubilationis: omnis spiritus laudet dominum. And for this cause it hath bene vsual among them in the old testa∣ment, after any great grace or fauour shewed them by God, to rouse vp their soules with musicall songs and in∣struments, to giue him thankes, and praise his name for the bestowing of such benefits, imparting to them such great good, or deliuering them from such euils. When Israel had passed the read sea, and therein beheld Pharoe and his host buried in the bottome of those wallowing waues, Moyses with the men, and Marie sister to Aaron* 1.32 with the women, sung panigeries of praises vnto God with hymnes and instruments: the like we read of Iudith after she had vanquished Holophernes: of Delbora, &c.

And the Church, for this same effect, vseth the con∣sorts of musical instruments, and the harmonie of voices: the which Saint Augustine greatly commendeth, and* 1.33 reporteth of himselfe what exceeding spirituall comfort he reaped thereby, at the beginning of his conuersion, what teares he shed, and how he was internally moued. For musicke hath a certaine secret passage into mens soules, and worketh so diuinely in the mind, that it eleua∣teth the heart miraculously, and resembleth in a certaine manner the voices and hermonie of heauen: and questi∣onlesse

there is nothing in this life which so sensibly dis∣couereth vnto vs the pleasures of Paradice, as a sweet con∣sort of musicke. True it is that this sensuall delight apper∣taineth more to yonglings in deuotion, than graue, per∣fit, and mortified men: for it serueth them as a sensuall obiect, to ascend to God in spirit, to contemplate his sweetnesse, blessednesse, and eternall felicitie, and thereby contemne this world so full of vanitie and miserie: but these, who are more eleuated to God by reason, than by sence ascend to him by serious meditations, deepe con∣siderations, and exact penetrations of his word, his ma∣iestie, attributes, and perfections. Wherefore Saint Au∣gustine thought he offended, when he was more moued with the melodie of the song, than with the sence of the Psalme: and for the same effect he highly commendeth* 1.34 Saint Athanasius, Qui tam modico flexu vocis faciebat so∣nare lectorem psalmi, vt pronuntianti vicinior esset quam canenti. Who caused the reader of the psalme, to sing with such a small inflexion of voyce, that he seemed ra∣ther to say, than to sing. But yet for all this, euen graue and most deuout men benefit their soules, and not onely the simpler sort, with the sweetnesse of musicke: for al∣though they lift vp their hearts to God, persuaded rather by reason than induced by sence, yet they cannot euer at∣tend vnto such serious cogitations, but now and then in∣termingle their deuotions with this sacred sensualitie, and pleasant path which leadeth to the fountaine of spirituall comfort and consolation.* 1.35

Aristotle in his common-wealth forbiddeth a certaine sort of lasciuious musicke, and alloweth the Doricall, which is of another kind: for as in some mens gestures,

wordes, and manner of deliuerie, we discouer a certaine light wantonnesse, so in some musick there is to be noted a manifest loose effeminatenesse: and the experience is so sensible, that it were superfluous to proceed any farther in proofe.

Alexander the great hearing Antigenida a most excel∣lent* 1.36 trumpeter sound his trumpet to battell, was stirred vp in such sort to fight, that his very friends were not se∣cure from blowes, which stood next him. Saint Basil re∣counteth* 1.37 that one Timothie did so excell in musicke, that if he vsed a sharpe and seuere harmonie he stirred men vp to anger: and presently by chaunging his note into a more sweet and softer tune he moued them to mildnesse and peace: and at a banket caused both these effects in Alexander the great.

The Na••••ans in the east India to stirre themselues vp to battel, hang at the pommels of their swordes certaine plates to make a noise, thinking, or proouing belike thereby, how their hearts are incensed to warre. In Eu∣rope we neuer see souldiors almost sight, but first prouo∣ked to warres, with trumpets and drummes. Tacitus re∣porteth, that the Germanes inanimated themselues to the warres, with singing the worthy wonders and heroicall exploits of Hercules. And finally experience teacheth, that not only men but also warlike horses, with drummes and trumpets are inflamed to sight. This effect of sounds and instruments, cannot proceed but from the passion of ire which is raised vp and ruleth the soule, occasioned or rather caused by them.

As musicke and instruments in one kind causeth soul∣diers* 1.38 blood to rise, and thirst after the shedding of the

blood of their enemies: so contrariwise another sort of musicke pacifieth the minds of men, and rendreth them quiet and peaceable. The Arcadians by musicke (as I sayd aboue) were transformed and transported from sauage∣nesse to ciuilitie, from fiercenesse to affabilitie, from cru∣eltie to humanitie. And questionlesse as nothing is more opposit to a warlike heart which neuer ceaseth from kil∣ling, than an effeminate heart, which is wholy addicted to louing; so if musicke can make warriers womanish, it will consequently render them quiet, tractable, and peace∣able.

Diuers other passions, besides the related, are moued by musicke, as mercie and compassion: and for this pur∣pose many beggers with songs demaund their almes, and specially the Germains, where the man, the wife, and their children make a full begging quier; according to the Italian prouerbe:

Cosi Vanno cattando Li Tudesci cantando, Li Francesipiangendo, Li Spagnioli biastemando.

Thus goe a begging The Germanes singing, The French men weeping, The Spaniards cursing.

That is, the poore nee∣die Spaniards, will sometime curse, if a man denie them almes.

There are also some stately maiesticall songs and con∣sorts of musicke, which with a certaine paused grauitie seeme to inuite a mans heart to magnanimitie, for they release I know not what resemblance of action and ge∣sture,

consorting with great personages. Many more passions doubtlesse are stirred vp with musicke; and Saint Augustine is of opinion that all, for hee did perceiue,* 1.39 Omnes affectus spiritus nostri, pro sui diuersitate, habere proprios modos in voce, at{que} cantu, quorum nescio qua occulta familiaritate excitentur.

But to knit vp this discourse, there remaineth a questi∣on to be answered, as difficult as any whatsoeuer in all naturall or morall philosophie, viz. How musicke stir∣reth vp these passions, and moueth so mightily these af∣fections? What hath the shaking or artificiall crispling of the aire (which is in effect the substance of musicke) to doe with rousing vp choler, afflicting with melan∣lancholie, iubilating the heart with pleasure, eleuating the soule with deuotion, alluring to lust, inducing to peace, exciting to compassion, inuiting to magnanimitie? It is not so great a meruaile, that meat, drinke, exercise, and aire set passions aloft, for these are diuers waies qualified, and consequently apt to stirre vp humors; but what qua∣litie carie simple single sounds and voices, to enable them to worke such wonders?

I had rather in this point read some learned discourse, than deliuer mine opinion: neuerthelesse, in such an ob∣struse difficultie, he that speaketh most apparently and probably, saith the best: and therefore I will set downe those formes or manners of motion which occurre to my mind and seeme likeliest.

The first is a certaine sympathie, correspondence, or proportion betwixt our soules and musick: and no other cause can be yeelded. Who can giue any other reason, why the loadstone draweth yron, but a sympathie of na∣ture?

Why the Needle, toucht but with such a stone, should neuer leaue looking towards the North Pole; who can render other reason, than sympathie of na∣ture? If we make a suruey of all birds of the aire, fishes of the sea, beasts of the land, we shall find euery sort affect a proper kind of food: a lyon will eat no hay, nor a bull beefe; a horse eateth bread, and a leopard abhorreth it: a kite liueth vpon carrion, and a hen cannot endure it: if a man should beat his braine to find out the reason, no bet∣ter can be giuen, than sympathie of nature. So we may say, that such is the nature of our soules, as musicke hath a certaine proportionat sympathie with them: as our tasts haue with such varieties of daintie cates, our smel∣ling such varietie of odours, &c.

The second manner of this miracle in nature, some as∣sign and ascribe to Gods generall prouidence, who when these sounds affect the eare, produceth a certaine spiritu∣all qualitie in the soule, the which stirreth vp one or other passion, according to the varietie of voices, or consorts of instruments. Neither this is to be meruailed at, for the very same vpon necessitie we must put in the imaginati∣on, the which not being able to dart the formes of fan∣cies, which are materiall; into the vnderstanding, which is spirituall, therefore where nature wanteth, Gods proui∣dence supplieth. So corporall musicke being vnable to worke such extraordinarie effects in our soules, God by his ordinarie naturall prouidence produceth them. The like we may say of the creation of our soules; for men being able to produce the bodie, but vnable to create the soule, man prepareth the matter, and God createth the forme: so in musicke, men sound and heare, God striketh

vpon, and stirreth vp the heart.

The third maner more sensible & palpable is this, that the very sound it selfe, which according to the best phi∣losophie, is nothing else but a certaine artificiall shaking, crispling, or tickling of the ayre (like as we see in the wa∣ter crispled, when it is calme, and a sweet gale of wind ruffleth it a little; or when wee cast a stone into a calme water, we may perceiue diuers warbling naturall circles) which passeth thorow the eares, and by them vnto the heart, and there beateth and tickleth it in such sort, as it is moued with semblable passions. For as the heart is most delicat and sensatiue, so it perceiueth the least motions and impressions that may be: and it seemeth that musicke in those celles playeth with the vitall and animate spirits, the onely instruments and spurres of passions. In like ma∣ner we perceiue by a little tickling of our sides, or the soles of our feet, how we are mooued to laughter, yea and the very heart strings seeme in some sort to be moo∣ued by this almost sencelesse motion. And in confirma∣tion hereof, we may bring two apt coniectures: The first is, in our own hands or face, the which if we smooth, tickle, presse downe, nip, heat, or coole, wee perceiue di∣uers sorts & diuersities of sensations, and feele our selues sundry wayes affected: if such varieties we find in a thicke skin, how much more in a tender heart, farre more apter to feele than any member else of our bodie. The second coniecture is, the filing of iron, and scraping of trenchers, which many naturally (yea and almost all men before they be accustomed vnto them) abhorre to heare, not only because they are vngratefull to the eare, but also for that the aire so carued, punisheth and fretteth the heart.

The last and best manner I take to be, that as all other sences haue an admirable multiplicitie of obiects which delight them, so hath the eare: and as it is impossible to expound the varietie of delights, or disgustes, which we perceiue by them, and receiue in them (for who can di∣stinguish the delights wee take in eating fish, flesh, fruit, so many thousand sauces, and commixtions of spices with fish, flesh, and fruit?) so in musicke, diuers consorts stirre vp in the heart, diuers sorts of ioyes, and diuers sorts of sadnesse or paine: the which as men are affected, may be diuersly applied: Let a good and a Godly man heare musicke, and hee will lift vp his heart to heauen: let a bad man heare the same, and hee will conuert it to lust: Let a souldiour heare a trumpet or a drum, and his bloud will boile and bend to battell; let a clowne heare the same, and he will fall a dauncing; let the common people heare the like, and they wil fall a gazing, or laugh∣ing, and many neuer regard them, especially if they bee accustomed to heare them. So that in this, mens affe∣ctions and dispositions, by meanes of musicke, may stir vp diuers passions, as in seeing we daily prooue the like. True it is, that one kind of musicke may be more apt to one passion than another, as also one obiect of sight is more proportionat to stirre vp loue, hatred, or pleasure, or sadnesse, than another. Wherefore the naturall dis∣position of a man, his custome or exercise, his vertue or vice, for most part at these sounds diuersificate passions: for I cannot imagine, that if a man neuer had heard a trumpet or a drum in his life, that he would at the first hearing be mooued to warres. Much more might bee said in this matter, and yet not all fully satisfie and content

a sound iudgement, but what occurred vnto me in this question I haue set downe, leauing the choise and appro∣bation, or sensure, to them that see more in it than I doe.

How Passions are moued by action. §. 2.

ORators, whose proiect is persuasion, haue two principal parts where with they endeuour to com∣passe their purpose, Ornatè dicere, & concinnè a∣gere, To speake eloquenly, and to act aptly: That consi∣steth specially vpon proper words and sound reasons, this in a certaine moderation of the voice and qualifications of gestures. We said aboue, that externall actions as voice, and gestures, were signes of internall passions; and there we taught, how thorow those windowes a man might passe with the sight of his vnderstanding, and dis∣couer the secret affections of anothers heart: the which ground and vndoubted veritie, is the foundation where∣upon now we must build this third meane to moue pas∣ssions: for Cicero expresly teacheth that it is almost im∣possible for an oratour to stirre vp a passion in his audi∣tors, except he be first affected with the same passiō him∣selfe. Neque enim fieri potest, vt doleat is, qui audit, vt ode∣rit,* 1.40 vt inuideat, vt pertimescat aliquid, vt admisericordi∣am fletum{que} deducatur, n••si omnes ij motus, quos orator ad∣hiberi volet iudici, in ipso oratore impressi esse, at{que} inusti videbuntur. It cannot be that he which heareth should sorrow, hate, enuie, or feare any thing, that he should be induced to compassion or weeping, except all those mo∣tions the oratour would stirre vp in the iudge, be first imprinted and marked in the oratour himselfe. And

therefore Horace well obserued, that he which will make me weepe must first weepe himselfe.

Si vis me flore, dolendum est* 1.41 Primum tibi: tunc tua me infortunia laedent.

If thou wilt haue me weepe, a dolefull brest First show: and then thy woes will me molest:

And the philosophicall and morall reason hereof is most apert, because with them it is a common receiued axiome, Nemo dat quod non habet: a man cannot com∣municate* 1.42 that he wanteth, Quod in causis vniuocis est semper verum. And therefore how shall one who hath no feeling of the passion he would persuade, induce an other by passion to accept or reiect it? For if thy reasons moue not thee, why wouldest thou haue them to moue* 1.43 me? Propter quod vnumquod{que} tale & illud magis: If my hand be hot for the fire, the fire must be more hot it selfe: if my chamber be lightsome for the beames of the sunne, the sunne it selfe must be more lightsome: If I must bee moued by thy persuations, first thou must shew me by passion, they persuaded thy selfe. And therefore no mer∣uaile if many preachers persuade not the people to vertue and pietie; for they seeing the instructors want in them∣selues that they endeuour to persuade to others, let all their sermons enter in at one eare, and slip out at another. Ab immundo quis mundabitur: who shalbe cleansed by* 1.44 the vncleane? For as Saint Gregorie well noteth, Manus quae sordes abluit, munda esse debet: the hand which wa∣sheth filth away, should bee cleane. True it is that the people ought to follow the Godly doctrine of their prea∣chers, although their liues be corrupted, for so Christ hath commaunded, because they sit in the chaire of Moy∣ses.

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Neuerthelesse let them be assured one day to smart for it, in that they prepared and disposed not them∣selues to be fit instruments for such eminent functions. Therefore if we intend to imprint a passion in another, it is requisit first it be stamped in our hearts: for thorow our voices, eyes, and gestures, the world will pierce and thorowly perceiue how we are affected. And for this cause the passion which is in our brest must be the foun∣taine and origen of all externall actions; and as the inter∣nall affection is more vehement, so the externall persua∣sion will be more potent: for the passion in the persuader seemeth to mee, to resemble the wind a trumpeter blow∣eth in at one end of the trumpet, and in what manner it proceedeth from him, so it issueth forth at the other end, and commeth to our eares; euen so the passion procee∣deth from the heart, and is blowne about the bodie, face, eies, hands, voice, and so by gestures passeth into our eyes, and by sounds into our eares: and as it is qualified, so it worketh in vs. But I know some would vnderstand the cause, why a good reason in the preacher or oratour will not suffice to persuade the people, vnlesse they them∣selues be affected with the like passion? I answere, that wise men are most moued with sound reasons, and lesse with passions: contrariwise the common people or men not of deepe iudgement, are more persuaded with passi∣ons in the speakers; the reason is, because as we haue two sences of discipline especially, the eyes & the eares: reason entreth the eates; the passion wherewith the oratour is affected passeth by the eyes, for in his face we discouer it, and in other gestures: the eyes are more certaine messen∣gers and lesse to be doubted of, for we many times suspect

the reasons least they be friuolous, although we cannot answere them; but those passions we see, nature imprin∣teth them deeper in our hearts, and for most part they seeme so euident, as they admit no tergiuersation: where∣fore the euidence and certaintie of the passion, persua∣deth much more effectually the common people, than a suspected reason: and the suspition of sophistication is much more encreased when wee see it not worke that effect in the teacher which he would stirre vp in the hea∣rer. Againe, vsually men are more moued with deeds than words, reasonable persuations resemble words, af∣fectuall passions are compared to deeds. Furthermore the passion passeth not onely thorow the eyes, but also pierceth the eare, and thereby the heart; for a flexible and pliable voice, accommodated in manner correspondent to the matter whereof a person intreateth, conueyeth the passion most aptly, pathetically, and almost harmonical∣ly, and euery accent, exclamation, admiration, increpati∣on, indignation, commiseration, abhomination, exani∣mation, exultation, fitly (that is distinctly, at time and place, with gesture correspondent, and flexibilitie of voice proportionat) deliuered, is either a flash of fire to incense a passion, or a bason of water to quench a passion incensed.

A man therefore furnished himselfe with the passion or affection he wisheth in his auditors, shewing it with voice and action, although his reasons be not so potent, hath no doubt a most potent meane to persuade what he list. Wherefore Demosthenes, as of all Oratours the prince for action, so he defined, that the principall part of* 1.45 an Oration was action; the second, the same; the third, no

other than action. Isocrates, otherwise called the father of eloquence, for lacke of a good voice neuer pleaded publickely. Cicero saith, some were viri diserti, that is, very eloquent, but for lack of action or rather vntoward∣nesse, habiti sunt infantes, they were accounted infants: and I haue seene some preachers very meane schollers, and in truth otherwise but sillie men, yet for that they excelled in action, all the world followed them. For acti∣on is either a certaine visible eloquence, or an eloquence of the bodie, or a comely grace in deliuering conceits, or an externall image of an internall mind, or a shaddow of affections, or three springs which flow from one foun∣taine, called vox, vultus, vita, voice, countenance, life, that is, the affection poureth forth it selfe by all meanes possible, to discouer vnto the present beholders and au∣ditors, how the actor is affected, and what affection such a case and cause requireth in them: by mouth he telleth his mind; in countenance he speaketh with a silent voice to the eyes; with all the vniuersall life and bodie he see∣meth to say, Thus we moue, because by the passion thus we are mooued, and as it hath wrought in vs so it ought to worke in you. Action then vniuersally is a naturall or artificiall moderation, qualification, modification, or composition of the voice, countenance, and gesture of bodie proceeding from some passion, and apt to stirre vp the like: for it seemeth, that the soule playeth vpon these three parts, as a musition vpon three strings, and accor∣ding to his striking so they sound.

A number of precepts Oratours prescribe about these three parts, and labour extreamly by art to perfit and accomplish the rude indigested motions of nature: to

them therefore I will leaue the minching of this matter in particularities, and onely set downe certaine genera∣lities.

First, although art supplie the defects of nature, yet if a man haue not a good naturall habilitie, it is impossi∣ble by art to come to any perfection for this manner of motion. The reason hereof is manifest, because as in mu∣sick, he that wanteth a tunable voice by nature, although he otherwise excell in the art of musicke, yet it were lesse paine to heare him say than sing. And I haue knowne most exquisit musitians vnable to sing aptly fiue notes: so in action, he that wanteth a good voice, a good nimble eye, a proportionat bodie, and other parts naturall, may speak with reason, but neuer almost aptly for persuasion: indeed if the habilities of nature be not very vntoward, art may correct many defects of nature: as Demosthenes had a little lisping at first, but by labour and diligence a∣mended. Isocrates impediments were incorrigible, and therefore all his labour had been lost, if he had emploied himselfe to acting.

Secondly, he that will act well, must of necessitie stir vp first that affect in himselfe, he intendeth to imprint in the hearts of his hearers; and the more vehement the passion is, the more excellent action is like to ensue. The reason is, for, as I said aboue, the voice, eyes, and gestures sound without, as the heart striketh within: and therfore the vehementer passion venteth forth, the liuelier action. Yet here must one or two cautions be considered: First in ire and indignation, that the passion and action re∣lish not of some priuat quarell or reuenge; for then it leeseth all the force and grace of persuasion, because the

passion smelleth then of proper interest and vtilitie, and consequently will be accounted inordinate and vitious. Secondly in feare and sadnesse, that they render not the actions vile and abiect: for then the passion will rather be occasion or cause to smother and kill them, than to reuiue and animate them.

Thirdly, euery part of action ought to expresse the mind as grauely, as prudently, as solidly as may be: The reason is, because he that publickely intendeth to per∣suade, must be esteemed a wise, and a good man; wise∣dome must make the auditors beleeue he erreth not vp∣on ignorance, honestie must induce them to thinke hee will not lie: therefore all his actions ought to be prudent and graue: for if they be any way light or rash, then pre∣sently he will be suspected, either not to haue premedita∣ted maturely his matter, or not to regard what he saith, or not to be so setled in vertue and knowledge as such an important matter requireth: for leuitie and rashnesse, at least argue imprudence, inconsideration, immortificati∣on, and precipitation, which all are capitall enemies to deepe consulation, specially in matters which concerne persuasion to vertue, or dissuasion from vice, exhortation to goodnesse, or dehortation from ilnesse. Wherefore in action all leuitie must be auoided: In voyce, that the words be not pronounced too fast, nor any light or scuri∣lous word enter in: In face, that the eye range not abroad vagabond like, nor be tossed or turned too lightly; that the oratour make no faces, writhing of mouth, wrinkling of nose, or too much shaking of head: Ingesture, no tick∣ling with fingers, quickly wresting of the bodie, light go∣ing, or much gesti••ulation.

Fourthly, he ought to endeuour, that euery part of action immitate as liuely as may be the nature of the passion: Sextus Philosophus said our bodie was imago ani∣mi, because the maners of the soule followed the temper of the body, and therfore he that knew perfitly this, could not be ignorant of that: so the actions of the bodie shold be, in a perfit persuader, an image of the passion in the mind. But how shal this be performed? Two general rules at this present occurre vnto my memorie, not very hard to be learned, but exceeding profitable to be practised.

The first is, that we looke vpon other men appassio∣nat, how they demeane themselues in passions, and ob∣serue what and how they speake in mirth, sadnesse, ire, feare, hope, &c. what motions are stirring in the eyes, hands, bodie, &c. And then leaue the excesse and exorbi∣tant leuitie or other defects, and keepe the manner corre∣cted with prudent mediocritie: and this the best may be marked in stage plaiers, who act excellētly; for as the per∣fection of their exercise consisteth in imitation of others, so they that imitate best, act best. And in the substance of externall action for most part oratours and stageplay∣ers agree: and onely they differ in this, that these act fai∣nedly, those really; these onely to delight, those to stirre vp all sorts of passions according to the exigencie of the matter; these intermingle much leuitie in their action to* 1.46 make men laugh, those vse all grauitie, grace, and autho∣ritie to persuade: wherefore these are accounted redicu∣lous, those esteemed prudent. But a discreet oratour may see in them what he may amend, and what he may fol∣low. If there were an excellent preacher, who were ad∣mirable not onely for doctrine, but also for action, hee

would serue as a glasse for euery oratour to behold the beautie or blots of his action.

Secondly loue, desire, and ioy, require a plaine, plea∣sant, soft, mild, gentle voice, and the like countenance: true it is that a discourse sermon or oration being wouen with various periods, and compounded of sundry parts, generally cannot be said to admit one onely sort of pro∣nuntiation, action, or gesture: because although wee in∣tend for example to induce our auditors to loue God, to obey their prince, &c. yet reason requireth, and art per∣scribeth, that our probations be often grounded vpon contraries, incommodities, disgraces, punishments, and diuers inconueniences, which would ensue vpon the want and defect thereof: and therefore in euery part and period, the nature and qualitie of the affection, must rule and moderat the voyce and action.

Hatred and ire exact a vehement voice, and much ge∣sture a pronuntiation sharpe, often falling with patheticall repetitions, iterated interrogations, prouing, confirming, and vrging reasons: the manner of this action wee may best discouer in wittie women when they chide; because although their excesse be vitious and not to be imitated, yet for that they let nature worke in her kind, their furi∣ous fashion will serue for a good meane to perceiue the externall manage of this passion. Their voyce is loud and sharpe, and consequently apt to cut, which is proper to ire and hatred, which wish ill, and intend reuenge: their gestures are frequent, their faces inflamed, their eyes glowing, their reasons hurry one in the necke of another, they with their fingers number the wrongs offered them, the harmes, iniuries, disgraces, and what not, thought

sayd, and done against them: if a prudent oratour could in this case batter their matter, circumcise the weaknesse of the reason, abate the excesse of their furie, certainely he might win a pretie forme for framing his action.

In sadnesse and commiseration, a graue, doleful, plaine voyce is best, without much varietie either of eye, face, or hand, for the orator must shew himselfe in soule and hart afflicted, oppressed, halfe dead; and therefore no more life ought to appeare without externall eyes and eares, than is necessary to deliuer the force of our reasons, and the griefe of our minds: our proofes may bee vrged and prosecuted but alwayes with a pitifull weeping eye and a fainting lamentable tune: yet notwithstanding, the voyce sometimes ought to bee interrupted with wofull exclamations and ruthfull repetitions, with alas, woe is me, &c. The eye also may be grauely eleuated vp to hea∣uen, or abiected to earth, but it must be done seldome and merueilous soberly.

As feare participateth of hatred and sadnesse, in de∣testing an imminent euill, and sorrowing least it befall, and therefore requireth like voyce, countenance and action; so, because little it would auaile to explaine the perill and daunger thereof, except we encouraged and stirred vp our hearers to attempt meanes, to prosecute labours, to enterprise difficulties, to encounter and resist the euill: therefore according to Saint Pauls instruction, we must arguere, obsecrare, increpare, accuse, request, re∣prehend. The example we may haue in the passion of a man, whose next neighbours house being set a fire, if he should first of all discouer it and perceiue that verse like∣ly to be verified in him.

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Tunc tua res agitur, paries cum proximus ardet

Then tend thy turne, when neighbors housen burne. Hee would not come to his neigbour to aduise him of the fire in this manner: O deare neighbour, although I am farre vnfit by eloquence, to persuade you to looke to your house, and carefully to watch about it, least fire fall vpon it▪ as now of late I perceiue it hath done, therefore prouide water and succour, for otherwise both all your goods and mine will bee consumed: were not this speech ridicolous? would not men account such a man a foole? nature hath taught vs another course in such a case: for he would run crying into the street, fire, fire, help, help, water, water, succour, succour, alas, alas, wee are vndone, quickly, speedily, run for ladders, pull downe this rafter, cut that beame, vntile the house; what meane you, stirre hands, armes, and legs, hie thee for water, run thou for iron crookes, and hookes, hast, hast, we are all vndone. This is the effect of feare indeed, here a man seeth the danger, and endeuoureth to preuent the harme. The like should a preacher doe, who knowing his audi∣tours wallowed in sinne, ought not with filed phrases, and mellow mouthed words tickle their eares, but with terrors and feares pierce their hearts: he should crie fire of hell, fire fire is kindled, sinne is entred into the soule, water water, teares teares, help help, repentance repen∣tance, the deuill stands readie to deuoure you, death watcheth at vnawares to strike you, hel mouth gapeth to swallow you downe, looke about you, stirre your selues, Non in commessationibus & ebrietatibus, non in cubilibus* 1.47 & impudicilijs, sed induiminm dominum nostrum Iesum Christum. Leaue off your riots, forsake your vanities,

abandon your false deceitfull pleasures, put on Christ, imitate his puritie, follow his fasting, prosecute his mor∣tification, see you not men die dayly vpon a suddaine, falling into hell? hast hast, flatter not your selues, time is vncertaine, the perill too certain, the punishment eternal, irreparable, inexplicable: thus ought a zealous preacher speake, and so God commaundeth him not to speake, but rather to crie, and that incessantly. Clama, ne cesses,* 1.48 tanquam tuba exalta vocem tuam: & annuntia populo meo scelera eorum, & domui Iacob peccat•• eorum. Crie, cease not, lift vp thy voyce like a trumpet, tell my people their sinnes, and the house of Iacob their offences.

Fiftly, although exquisit action be first commenced by nature and then perfitted by art, yet both nature and art require practise and exercise, otherwise all precepts though practicall will be resolued into meere speculati∣ons: and when these three concurre together with other naturall habilities otherwise requisite, questionlesse they wil make a man potent in pleading & persuading, and en∣able him to worke wonders among a multitude of men.

How to moue Passions by reason. §. 4.

AS reason concerneth the principall part of man, so reason specially should stirre vp, or suppresse the affections of man. But because most men, though reasonable by nature, yet declare themselues most vnrea∣sonable, if not bruitish, by action, following rather the allurement of sences, than obeying the persuasions of prudence; therefore this meane must either be handled very artificially, or else all our endeuours will be but la∣bour

lost, for if we intend to persuade them by profound reasons, who either vnderstand them not at all, or else ve∣ry superficially, wee shall moone them to loath our in∣ducements, and thereupon dislike and perhaps con∣demne our cause. Wherefore the passion mouer must looke narrowly to this point, & imitate herein the com∣mon practise of prudent Physitians, who apply their me∣dicin to the same maladies with particular respect and consideration of the patients temper, and so to a little child they will not giue the like purgation they would to a strong man, nor to a delicate ladie, though affected with the same ague, which to a steelie stomackt boore of the countrie. In like maner, common people and pro∣found doctors, are not to be persuaded with the same ar∣guments, for popular persuasions these prize not, & deepe demonstrations they pierce not. How to fail right vpon both, & not decline to either extreame in persuading the one part seuerally, requireth great prudence, and a sound iudgement. Yet I thinke there may be found out a mean to propound & deliuer deepe reasons perspicuously, and plausible persuasions sharply, so that the plainnesse of the one will make them plausible, and the acutenesse in the other will allay their flashnesse and render them pleasant.

First of all it is to be noted, that not euery kind of rea∣son hath force to stirre vp a passion, but an vrgent and po∣tent, either really or at least in conceit: this wee prooue by experience, for common and ordinarie motiues moue vs not much to loue or like a thing: wherefore God to induce the Israelits to wish and desire the land of pro∣mise, described it as a countrey slowing with milke

and honie, &c. and commonly euery one who would persuade vs to loue or affect any thing, highly commen∣deth it; or contrariwise if a man would haue vs to hate and detest any thing, he endeuoureth as much as may be to make apparent the excesse of the euil or great damma∣ges it apporteth. Passions then must be moued with vr∣gent reasons, reasons vrging proceed from solid amplifi∣cations, amplifications are gathered from common pla∣ces, common places fit for oratoricall persuasion con∣cerne a part of Rhethoricke called Inuention. Where∣fore it were requisit for an excellentstir-passion to haue in a readinesse all those places which oratours assigne, & ac∣count their arcinall or storehouse of persuasiue prouisi∣on. I will briefly insinuat them, supposing the reader and practiser of this point a scholler both in Rethoricke and Philosophie, for otherwise he shall receiue small pro∣fit hereby, and onely I will deliuer him a short plaine perspicuous method how to call to memory these places; that by them, not onely in this matter of passions but in all discourses, he may be enabled presently almost in a glaunce to suruey, and comprehend all arguments and reasons which occurre in his present affaire.

Secondly, a philosopher cannot be ignorant of the foure first questions, which in the posteriors he is taught to demaund of euery subiect. Quid nominis, Quid rei, Qualis sit, Propter quid sit. The name of the thing, the nature of the thing, the proprieties and accidents inhe∣rent in the thing, the finall and efficient causes of the thing. Vnto these foure heads I will reduce all those to∣picall or Rhetoricall places, which they call insita intrin∣secall, and are as it were inserted in the bowels of the

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thing, or haue any persuasiue reference vnto the thing: for vnto Quid nominis, which is the name, and affoordeth* 1.49 sundry persuasions to them who are acquainted with di∣uers languages, specially the Hebrue, and next the Greek, whose words are very significant and ful of etymologies, for in the Hebrue most of their substantiues are deriued from radicall verbes. To this place fiue more are reduci∣ble,* 1.50 as Coniugata, that is, when diuers words lie linked to∣gether, or proceed from one, as from Doctrina, which is in the mind, issue doctus, for affecting the subiect wherein it lodgeth, and doctè, for qualifying his speeches, writings, and other literall actions; learning, learned, learnedly; wisedome, wise, wisely; vertue, vertuous, vertuously. Things which we name, haue alwaies some being, either reall or possible (for chimeres and entia fictitia, although they haue a being in conceptu, yet not discussiue for que∣stions* 1.51 or disputes) which we call Ansit, and this metho∣dically* 1.52 we diuide into foure problemes or questions: as, if the thing be possible, if conuenient, if necessarie, if done. As for example, we may demaund about the incarnation of Christ, if it be possible, that the second person in tri∣nitie could vnite his person vnto mankind, and depriue it of the owne and proper: many infidels denie the possi∣bilitie.* 1.53 But admit it were possible, yet some other pagans denie that his incarnatiō was conuenient, that we should abase so mightily his maiesty as to couer his immortality with the mortall garments of our miseries. Yet admit it were possible and conuenient, notwithstanding there* 1.54 may be another question asked, whether it were necessa∣rie such a misterie should be effected: and suppose it was necessarie, if God would haue his iustice exactly satisfied

and a full ransome payd for the sinnes of man, yet there* 1.55 remaineth the last doubt, whither God really defacto per∣formed this or no.

Quid sit.

This question leadeth our memorie necessarily to six other places: the nature of the thing representeth the de∣finition,* 1.56 for there is no nature (except sūma genera which are parts of nature) but they are difinible: so we haue lo∣cum à difinitione, as, homo est animal rationale, or, constans ex anima intellectuale & corpore organicae: in which defi∣nitions, the first which is metaphysicall, affoordeth two places, à genere and à differentia. And the second,* 1.57 which is physicall, sheweth vs other two, viz. the mate∣riall and formall causes: and for that euery nature defi∣ned hath either vnder it species or indiuidua, here hence we haue the sixt place à speciebus, the Rhetorians call it à* 1.58 forma.

Qualis sit.

The question Qualis sit demaundeth to know the pro∣prieties of the thing: but we will extend it a little farther and comprehend al accidents and what else may any way affect and qualifie the thing, & so this question will open the way to an endlesse treasurie of inuention. First in it shall be considered all the proprieties and effects which necessarily ensue: as for example: Is it laudable? then it is vertuous: Is it vertuous? then laudable: Is the sunne ri∣sen? then it is day: is the sunne set? then is it night: and contrariwise. This the Rhetoritians call locum ab antece∣dentibus* 1.59 & consequentibus. Secondly we will anex here∣unto all inseparable accidents: as blacknesse in a crow, heat in euery heart that liueth, &c. Thirdly, all separable

accidents, which bee innumerable: we may helpe our selues for discourse sake, and the better further our inuen∣tion if wee reduce them to the nine accidentall predica∣ments,* 1.60 and make a generall suruey ouer them: and com∣monly in the foure species of qualitie, action or passi∣on, relation, &c. we shall ••ind diuers meanes to persuade our matter. And first the predicament of quantitie repre∣senteth vnto me equalitie or in equalitie: and thereby I* 1.61 haue locum à comparatione maiorum, minorum, & aequa∣lium; as if Christ washed his disciples feet, much more ought we for humilitie sake, doe the same one to ano∣ther.

The predicament of qualitie affoordeth vnto me om∣nia bona & mala gratiae & peccati, bona animae, bona corpo∣ris, bona fortunae. The perfections of grace, as faith,* 1.62 hope, charitie, the inspirations of God; the suggestions of the deuill, the allurements of the world: the acquisit perfections or imperfections of the soule, as sciences, arts, trades, policie, prudence, wisedome, or any other intel∣lectuall habilitie good or bad; vertue, vice, iustice, in∣iustice, &c. Bodily perfections or imperfections consist in health or sickenesse, strength or weaknesse, beautie or deformitie, towardnesse or vnaptnesse to any thing, ver∣tuous or vicious inclinations. The fauours or crosses of fortune comprehend, riches, or pouertie, friends, or foes, fecunditie of children or sterilitie, nobilitie or basenesse of birth: whereunto we may reduce the antiquitie of a familie, or how a man is the first foundation or origen of his house.

In the predicament of relation I find occasion to call to memorie three places. First à contrarijs, for this place* 1.63

includeth the foure species of opposition: contraria, rela∣tiua, contradictoria, priuatiua. Secondly, likelinesse or vnlikelinesse are also relatiues, and consequently belong to this same predicament; and we haue Locum à simili &* 1.64 dissimili. And for that things which repugne any way together, carrie with them a spice or release of contrarie∣tie: therefore here wee will settle locum à repugnantibus.* 1.65 As for example, hee speaketh ill of him, therefore he lo∣ueth him not; he speaketh well of him, therefore he ha∣teth him not.

Considering the predicament of action and passion, in regard they may be affected with sundrie circumstan∣ces, which better or impaire them, therefore I thought good to set downe this rule, which in generall distingui∣sheth their otherwise inuolued confusion.

Quis, quid, vbi, quibus auxilijs, cur, quomodo, quando. Who, what, what time, and where, How, why, what helpes were there.

Who: notifieth not the person absoluely, which in eue∣ry humane action is required, and the condition of his person: as a king, a magistrate, a bishop, or a clergie man, a deere friend, &c. for if any of these commit an offence, the dignitie of the person aggrauateth the sinne: as Iudas in iniuring Christ, who was one of his disciples, sinned more grieuously, than if another man had acted the same trespasse.

What: giueth vs to vnderstand the dammage or no∣cument, which casually was annexed, but necessarily proceedeth from our action, or some great good, which thereunto ensueth: as he that killeth a poore man, who by his labour maintained his wife and children: offen∣deth

more heynously, than if he had wanted them.

What time: insinuateth the season or day, when an enterprise or sinne were effected: as the worthy exploits of Iudith and Hester were greatly to be commended, be∣cause they deliuered their people, at such times as they were in extreame daunger.

Where: designeth the place: and in respect of this cir∣cumstance, che sinne of Lucifer in heauen, of Adam in Paradice, theft or dishonestie in the Church, are estee∣med more enormious.

How: sheweth the manner of the action, the vehemen∣cie of the affection, the intention or excesse of malice, the knowledge or ignorance, with what difficultie or facility, with what passion or impediment the action was effe∣cted.

Why: pointeth at the extrinsecall end, or remote finall cause of the action: as if a man steale to giue almes, if he studie for honour, if he serue his prince and countrey mercinarily for hope onely of preferment or gaine.

What helpes: this circumstance remonstrateth the councell, aiders, abetters, or any other way fauourers of our actions, as also the instruments or seruants we vsed in the managing thereof.

Propter quid.

As this question inquireth the cause of the effect to be proued by demonstration, so it ministreth vs occasion to remember these two places, à causis, or ab effectis.* 1.66

To these twentie places we may ad ten more, groun∣ded vpon authoritie, largely declared by Melchior Canus in his twelue books De locis Theologius; but for that these concerne specially diuines, and they may easily commit

them to memorie, therefore I will remit this labour to the related authour.

This short abstract of inuention I haue rather set downe to helpe the memorie, than to instruct the vnder∣standing; for I am not ignorant, that this matter requireth an ample volume, and both Rhetoritians and Logitians spend much paines, and write large discourses therupon. But for that I perceiued in my selfe, that a multitude of places, without a forme of method, engendered rather confusion than furthered inuention, therefore I haue sor∣ted them into heads: because the nature of our memo∣rie is such, that if it conceiue but an inckling of any mat∣ter, presently by the force of discourse, our vnderstanding followeth it: and now hauing all places reduced to foure heads, he had a bad memory could not remember them, and a worse wit which could not draw forth a number of arguments out of them. I cannot denie but pregnant spi∣rits and eleuated iudgements in a moment, almost, pierce their matter, and behold before their eyes a number of sound and substantiall reasons, which enuiron the que∣stion proposed on euery side; but these be few and rare, others need more helpe: and yet euen these also may be greatly furthered, for the best places which consort with common peoples capacities, are for most part out of learned mens bookes; as similitudes, examples, contrari∣eties, remote accidents, and circumstances, and therefore they had need of some short remembrance, to pull their wits by the elbow, and will them not to diue too deepe, least they, who by reason should best vnderstand their reasons (I meane the meaner wits, who for most part are generall auditors) be depriued of that instruction and in∣formation

the Oratour intendeth, and they expected. Thirdly, we must obserue, that in amplifications (which are in effect nothing else but either exaggerations, or cu∣mulations of reasons) diuers things are to be noted.

First, in amplifications all conceits should relish a cer∣taine greatnesse▪ and carie with them some sort of excesse: if we praise, then the persons and things praised must be commended for some admirable excellencie; if we exhort or dissuade, then are to bee discouered a sea of great goodnesse, or a multitude of mightie euils.

Secondly, the reasons which we amplifie, require great perspicuitie, and apertnesse in deliuerie, because the attention which otherwise should be imployed about the affection, will wholy be consumed or drawne to the vn∣derstanding: for it is impossible to attend much at one time both to speculation and affection. Furthermore our speech being cursorie, and specially framed for meane ca∣pacities, will not be able to make any impression in audi∣tors, except our reasons be meruailous plaine & euident.

Thirdly, our reasons should be largely declared, and yet with sharpe, and short varietie interlaced: resembling a volley of shot speedily deliuered, but not without bul∣lets to batter downe the walles of wilfull affections. And for this cause we may vse pithie short descriptions, com∣pounded of some metaphor annexed with some proprie∣tie, which is most vsuall with orators: as Cicero com∣mendeth histories: for saith he, Histories are the witnes∣ses* 1.67 of times, the light of trueth, the life of memorie, the mistris of life, the messenger of antiquitie, &c. so may we in like manner describe man to be a shadow of pleasure, a glorious flower, a fading rose, an vnsatiable appetite, ••

circle of fancies, a running riuer, a mortall angell, a reaso∣nable beast, a vitious monster declining from his na∣ture, &c. Many similitudes or dissimilitudes, examples, contrarieties, effects repugnant, may easilie be inuented, readily deliuered, and in a moment vnderstood; so that by this meanes profound conceit shall bee facilited, and there with the auditors instructed, delighted, and moued.

Fourthly, as passions are diuers, so motiues to stirre them vp are various, and therefore now method requi∣reth that we descend to the immediat sparkes which must set the soule on fire, and kindle the passions, or like winds blow off the ashes, that the coales may be reuiued: for hetherto we haue talked a farre off and layd but the first foundations, by these particular motiues which follow, passions immediatly, properly, & effectually are moued.

Motiues to Loue.

O My God, the soule of my soule, and the life of all true loue: these drie discourses of affections, without any cordiall affection, haue long deteined, & not a little dista∣sted me. Now that I come towards the borders of Loue, giue me leaue O louing God, to vent out and euaporat the affects of the heart, and see if I can incense my soule to loue thee intirely and suisceratly, and that all those mo∣tiues which stirre vp mine affections to loue thee, may be meanes to inflame all their hearts which read this trea∣tise penned by me. But alas; where shall I begin to parley of affections, who am so stained with imperfections, and corrupted with infections? Come, come you sacred che∣rubins, you morning starres of neuer darkening light, de∣scend you Seraphins, you burning lampes of loue: and tell me what motiues mooue you to loue your God so

vehemently, and vncessantly? I know you will answere, that your loue is of another stampe than mine, and ther∣fore that your language cannot bee vnderstood in the land of mortall men. Ah my God euer loued too litle, & shall I neuer be able neither to loue, nor speake of loue inough? shall I aduenture to weaue a web of such subtile golden threds, in such a rotten rustie loome? did not Isay excuse himselfe for speaking of thee, because his lips were polluted and durst not attempt so mightie an enter∣prise, till with a burning coale of loue his mouth was purified? Did not Dauid thirst after thee, like the thirstie Hart the fountaines of cleare water, and yet he exclai∣med, Imperfectum meum viderunt oculi tu••, Thou hast O Lord beheld mine imperfection? Did not the Seraphins* 1.68 glowing with fiery affections, vaile their feet with golden wings, thereby shewing a reuerent shame of their imper∣fit loue, as vnworthie of such a supreme maiestie? And what, gratious Lord, shall I thinke, speake, or write of thy loue, whose best knowledge is scarce comparable with their ignorance, whose purest affections are but inordinat passions, in respect of their feruent desires, and inflamed charitie? But alas, to say nothing, were to admite thee, but with blind ignorance: to speake not condignly, were irreuerently to conuerse with thee: What? shall I then neither speake, nor hold my peace? O fountaine of loue, such is the abysse of thy goodnesse, that thou reputest that ynough, when we doe all we can: endue me there∣fore, O bountifull God, with thy grace, that since I can∣not speake so worthily of thee, as thou deserues; at least I may speake in such sort of thee, as at an vnworthie sin∣ners hands thou expects. A long season (O my God, the

warie waigher of all my wayes) haue I ranged abroad and reuelled among thy creatures: I cannot say I loued them, for then why did they cloy me and anoy me? nei∣ther can I auer that I hated them, for they delighted me. Alas, they pleased me, because they were sprinckled and bedewed with some drops of amabilitie, which thou diddest let fall vpon them from the immensiue Ocean of thy bountie: they molested me, because I loued not them aright, that is, in thee, and for thee, but for themselues and my delight. After I had prodigally spent my patrimonie by surfeiting in pleasure, and therein obseruing neither law, rule, nor measure, at last I returned to thee, & found all those motiues in thy maiestie in a farre more eminent degree vnited, than I before in all the vast multitude of thy creatures, had tried dispersed. I loued my parents, as* 1.69 authors of my being, and imparters of life, and this with∣out teacher by nature I was instructed. When after I tur∣ned mine eyes to thee, I perceiued there was but a small sparke of paternitie in my progenitours, compared to thee. Thou gaue them bodies, being, and life to bee pa∣rents: thou preserued, conserued, and enabled them: thou created my soule alone, wherin they neither had part nor action: thou formed my body, when they neuer minded me: thou hast kept me day and night, when they neuer remembred me: yea, when both they and I were fast a∣sleepe, thy watchfull eye waked ouer both them and me. In the progresse of my tender yeares I loued them who* 1.70 bestowed fauours and benefits vpon m••: and this I per∣ceiued not to bee a thing proper to men alone, but also incident to beasts, who loue and fawne vpon their bene∣factors. When I lifted vp mine ••ies to thee, and conside∣red

the meat I eat, the drinke I dranke, the cloathes I wore, the aire I breathed, the sences I vsed, the life I enioi∣ed, the wit wherewith I reasoned, the will wherewith I affected, all were thy dayly gifts, hourely, momently, yea instantly by thy prouident hand vpheld and maintained; I concluded with my selfe, that of all benefactors thou was the best, and therefore deserued to be loued most: and for that euery instant I wholly in bodie and soule, life and being, depended vpon thee; so in euery instant, if it were possible, I should consecrate my selfe intirely, with a most gratefull remonstrance and recognition of thy benefits bestowed vpon me. When yeares grew vpward, and reason riper, in reading antient, prophane, and sacred wri∣ters, I found in them certaine worthie men highly com∣mended and celebrated, here a Salomon for wisedome, a Dauid for valour, a Hercules, an Achilles, an Alexander, a Caesar, a Scipio, an Hanniball, a Constantine, in panigericall Orations, in heroicall verses blazed abroad to all the world present, and registred for record to all posteritie, as* 1.71 valiant captaines, prudent gouernours, glorious Heroes, mirrors and maiesties for their times in the world. And it seemed to me, that my heart was drawne to loue & affect such personages, for albeit I admired their eminencie a∣boue the rest, yet I know not how, but such an excellen∣cie wrung out and enforced a reuerent affection in my breast: for I esteemed them worthie of loue, whom so many wise men thought worthie of admiration, and re∣puted as worthies of the world. Afterwards with the eies of my consideration I glanced (O my God of infinit per∣fection) vpon thee: & all these renowned Heroes resem∣bled to my sight, so many mirmicoleons or lions amōgst

emmets (who surpasse them a little in greatnes and force) in comparison of lions indeed for might, and Olyphants for immensitie, nay lesse, for what are all monarchs and mights compared to thee, but folia quae vento rapiuntur,* 1.72 dried and withered leaues blowne abroad with dust in the wind, with a blast of thy mouth they are blowne downe from their regall thrones, withered with diseases, dispersed in sepulchres, consumed to dust, and euery mo∣ment, whē it pleafeth thee, annihilated & reduced to no∣thing. What hath their power to doe with thine omni∣potencie? their base excellencie with thy supreme maie∣stie? their prudence, policie, stratagems, with thine infinit wisedome, and incomprehensible counsels? Ah my God of boundlesse blessednesse, as the highest pitch of their preheminence is vile vassalage compared to thee, so thy loue should disdaine not onely to be equalled, but also conferred with theirs.

The further I passed, the more obiects alluring to loue* 1.73 I discouered: for beautie of bodies, the glorie of nature, the glimpse of the soule, a beame of thy brightnesse, I see, so inticed mens senses, inueagled their iudgements, led captiue their affections, and so rauished their minds, that such hearts were more present in thoughts & desires with such bodies where they liked and loued, than with that bodie wherein they soiourned and liued. And what was this beautie which so fed their appetites? it could not be certainely any other thing than the apt proportion and iust correspondence of the parts and colours of visible bodies, which first delighted the eye, and then contented the mind, not vnlike the harmony of proportionable voi∣ces and instruments, which seed the eare; and health which issueth from the iust proportion & temper of the

foure humors; and some daintie tast, which ensueth from the mixture of diuers delicat meats compounded in one. This harmony of mortall bodies (O my God the beauty of beauty) hath disconsorted, and consequently deformed many an immortall soule. Thou neither hast bodie nor parts, and therefore art thou not beautifull? Why then didst thou say, & pulchritudo agri mecum est: the beautie* 1.74 of the field is with me and in me? If thou didst argument profoundly, and conclude infallibly, that thou wast not* 1.75 barren, who imparted fecunditie to others: questionlesse thou must by right reason be beautifull, who deckes and adornes the poore lillies in the field, with a more glorious mantle than euer couered the corps of sage Salomon, for all his treasures & wisdome. Thou wantest grosle, massie, terrene, corruptible parts, wherein according to our ma∣teriall sensuall conceits, beautie consisteth: but thy beauty transcendeth this infinitly more, than all the world the least graine of sand which lieth vpon the Ocean shoare. For thy harmonie, thy consort, thy proportion, springeth from the admirable vnion of all thy perfections: all thy creatures produced and producible, in thee are vnited, the lambe and the lion, fire and water, whitenesse and black∣nesse, pleasure and sadnesse; without strife or contention, without hurt or iniurie, in a diuine harmonie and most amiable beautie dwell, reside, and liue in thee. Some phi∣losophers said truly, albeit not so plainely as all common people could perceiue them, That thou wast a centre out of which issued innumerable lines (they meant thy crea∣tures) the further they extended from thee, the further they were disunited among themselues, and the neerer they approched vnto thee, more strictly they were linked together, and at last all vnited and identified in thee their

centre, last end, and rest. Gardens and fields are beautifull, pallaces, cities, prouinces, kingdomes, bodies of men and women, the heauens, the angels, and in fine, the whole vniuersall world framed in number, weight, and measure, all parts keeping their places, order, limits, proportion and naturall harmonie, all these in particular in themselues, and combined in one, are inameled with a most gratious vagisnesse, lustre, and beautie: all which proceeded from thee, and resideth in thee, and are comprised in a far more sublime and eminent degree in thee, than in themselues, or than an angell of gold containeth in value ten shillings of siluer: for in themselues they are limited in essence, and kept within the narrow bounds and bankes of naturall perfection, but these little riuers ioined in thee, find an il∣limitate and boundlesse sea, wherein they haue neither bottome nor bound. What shall I say of you three, three sacred persons in Trinitie, distinguished really, and yet in∣distinct essentially? doth not this distinction cause a dif∣ference, and this admirable vnion an inexplicable conso∣nance? Are not your three persons hypostases or subsi∣stences, the infinit bounds, lists, and limits of an intermi∣nat, immensiue, and endlesse essence? Are not these the borders of your beautie? your attributes of bountie, sim∣plicitie, vnitie, veritie, eternitie, immensitie, impassibilitie, wisdome, prouidence, omnipotency, charity, iustice, mer∣cie, clemencie, benignitie, magnificencie, in some sort di∣stinguished, yet really the same perfection are your blessed intellectuall face: those amiable colours, that glorious beautie, that maiestical countenance, that celestial bright∣nesse, the Angels desire to behold, the blessed saints con∣templat, and we wandering pilgrims aspire vnto in the end of our perigrination, the which will feed vs without

satietie, content vs without appetite of change, where∣in consisteth all happinesse, ioy, and rest.

Beautie is the rind of bountie, and those creatures are* 1.76 more beautifull which are more bountifull: For bountie and goodnesse resemble the Sunne, beautie the beames, bountie the spring, beautie the riuer, bountie the heart, beautie the face, bountie the tree, beautie the flower, bountie the flesh, beautie the feathers. This truth cannot bee denied: for if that beautie bee nothing els but a iust proportion of parts, with an apt correspondence of temper in colours in these inferiour bodies, or bright∣nesse and lightnesse in the superiour, and such sem∣blable perfections in soules and spirits, no doubt but better parts, finer colours, purer lights proportionably combined, cause a more excellent beautie, shew, and lustre: as the siner gold, the richer stones (if art bee correspondent) the more vage and beautifull iewell. But here alas, in humane corpes it falleth out contra∣riwise: for although indeede, a beautifull bodie in a child, a youth, a man, a woman, an old man (for a different beautie adorneth all these) argue a better sub∣stance, and a more sound corporall perfection; yet the soules of such, by the mallice of men and women, are commonly worse; for beautie they make an in∣strument of vice, which by right reason should be an ornament of vertue: and therefore such beautie ill be∣seemeth such bodies, and fitly the holy ghost compa∣reth* 1.77 a womans beautifull bodie, linked with a bad soule, to a ring of gold in a swines snout, which euer lies rooting in dirt and myre. Bountie then and beautie by nature are linked together, though peruerse soules like stinking corpes lie buried in beautifull sepulchres,

though rustie blades bee couered with golden sheaths, though dragons gall and bane of Basiliskes stand closed vp in viols of Christall. Yet howsoeuer by sympathie of nature they be connexed, and by malitious affections, in vs disconsorted, neuerthelesse, I haue alwaies proued by experience, that bountie and goodnesse were principall motiues of loue, yea, to say truth, I knew neuer thing loued, but that it was gilded with goodnesse. If I loued learning, it was because it was good in it selfe, and a per∣fection of mine vnderstanding; if meat or drinke, be∣cause they were good for my bodie, to restore the for∣ces vanished; if cloaths, because they kept me warme: and finally, whatsoeuer I affected, I palpably felt it either good in it selfe, or good for my selfe. And there∣upon I remember a sound philosopher pronounced a solemne axiome, as vndoubted in speculation, so day∣ly experimented in action, Bonum est, quod omnia appe∣tunt, Goodnesse is that which all things affect. All beasts, though reasonlesse, yet in loue follow this ge∣nerall instinct and inclination of reason, imprinted in their hearts (O infinit wisedome!) with the indoleble characters of thy prouidence, to affect nothing but that in some sort concerneth their good. Ah my God of boundlesse bountie, Nemo bonus nisi solus Deus, thou* 1.78 onely essentially of thy selfe, without list or limit art good, all things else by participation and limitation. An Angell hath goodnesse, and therefore is amiable, yet he is but a drop distilled from thee, in that quantitie, degree, and measure, thy wisedome prescribed, and his circumferenced nature required. What, O my God, is goodnesse, but perfection, integritie of essence, com∣pletenesse and fulnesse of beautie? What is perfection,

but an intier possession of all that such a nature or sub∣stance should haue? and so thy word witnesseth, that the* 1.79 heauens were framed perfit, because they wanted nothing necessarie or requisit to their nature: and for all this, the heauens want wit and reason, howbeit they are perfit in their sencelesse kind. But in thee what want can their be? no parts, because thou art simple without composition; no perfection can bee scant in fulnesse and intention, where all are infinit. And therefore if in earth I thirsted after the vnpure drops of thy created goodnesse (com∣pared to thine increate bountie) how much more should I thirst after thee, the pure Christall fountaine of life? Ah Quam bonus Israel Deus, ijs qui recto sunt corde?* 1.80 How good is the God of Israel to them who are of a right heart? Trinit as diuinarum personarum est summum bonum, quod purgatissimis mentibus cernitur. The Trini∣tie of diuine persons (saith Austen thy seruant) is a su∣preme* 1.81 goodnesse, which is beheld with most purified minds. Bonus est Dominus sperant••bus in eum, animae quae∣renti illum. Our Lord is good to them that hope in him, to that soule which inquireth for him. What then, my God the abisse of bountie, art thou not good to all, but to such soules as search for thee, as are purified from of∣fences, as are right hearted? No no thy goodnesse no lesse extendeth her sphere, than thine omnipotencie her might: and as nothing euer receiued being but by thine almightie hand, so nothing integritie of being but by thy bountifull hand. What man euer liued and enioyed not the heat and light of this visible sunne? Or who euer li∣ued or continued life, but by the beames of thine inuisi∣ble bountie. But true it is and registred in all sacred re∣cords of antiquitie for an infalliable veritie, that thy good∣nesse

is specially extended & poureth forth her treasures more aboundantly vpon those good soules who in sin∣cere, pure, affectuall, and thirstie hearts seeke for thee. Thou art a sea of goodnesse, fauours, and graces, euery one may enioy thee that will with all his heart serue and loue thee; howbeit the greater vessell receiueth more abundance.

The sixt motiue to Loue is Pleasure.

IN all the sonnes of men, and in all sorts of beasts, I dayly and hourely discouered, an insatiable desire of delight: and almost nothing loued vehemenrly, but that which was canded with semblable pleasure: it were in vaine to demonstrate this by reason, since euery mo∣ment fresh experience teacheth, that sensualities first step in euery action, tendeth to pleasure and solace; and those things she accounteth and priseth most, which sensually delight her best. O God of incomprehensible wisdome, and ininuestigable prouidence, how potent is this bait of pleasure, to allure, to deceiue, to precipitate vnwarie soules into eternall miserie! It is passed almost in euery sence in a moment, and yet the importunitie neuer cea∣seth.* 1.82 It is beastly (for all sences are common to men with beasts) and yet it seemeth euer to promise a paradice of ioy It is most erronious sophisticating mens minds, and yet beareth, or at least pretendeth a show of reason. It in apparance promiseth rest and quietnesse, but in effect dis∣poiled the soule of all rest and quietnesse. It is admirable how men affected with pleasure are chaunged and me∣tamo••phosed from themselues, vntroubled with such an inordinat passion. It is exceeding daungerous, and yet

for the present it lulleth a man with a world of securitie. It is for most part vitious, and damnable, and yet for most part and of most persons approoued and accepted of as vertuous and laudable. And therefore the bad conditi∣ons of sensuall pleasure, be such as wise men either wholy disdaine them, or vse them with such parsimonie, that they take them as medicines in a certaine carelesse pas∣sage, rather than much desired solaces, not placing in them any extraordinarie contentation and rest. For how can that be called delight, which carrieth with it so many iust causes of discontentment, nay of basenesse, disgrace, remorce of conscience, desert of punishment? Ah my God the fountaine of water of life, the true paradice of pleasure, delight of delights, when these transitorie follies, or fugitiue fancies, or pernitious errours, or sweet poy∣sons, or sugred gall, so gulled and mislead my soule, why had I not recourse to thee? how came it to passe that I cōsidered not those floods of pleasure prepared for them that loue thee? De torrente voluptatis potabis eos? The simphonie and sacred melodie of Angels euer sounding in the land of the liuing, and neuer ceasing for them that scrue thee? Whywaighed I not those ineffable ioies that neuer eye see, nor eare heard, nor heart conceiued, which thou hast & euer hadst in a readines for them who serue thee as subiects, obey thee as seruāts, loue thee as childrē, conuerse with thee as friends? Ah soueraigne sweetnesse surpassing the honie & honie combe, if I had but tasted one drop of those diuine dainties, if I had but sipt one spoonefull of those sacred liquors, it had bin no meruaile if I had serued thee, endured all molestfull labours, sup∣ported all disgracefull iniuries: for that sweetnesse would haue allayed all these bitternesses, that gaine extenuated

and cōsumed to nothing all this paine which we sustaine in this miserable exile, But what if sensible feeling want, shall infallible faith faile? It should not: but in whom doth it not? for if liuely faith were excited, these fragill pleasures would be dispised. Yet thou hast not wholy, O bountifull God, reserued all thy spirituall, honest, vertu∣ous, supernaturall, diuine pleasures, for the citisens of thy heauenly Hierusalem; but euen in the barren defect of this perilous perigrination, thou hast let fall a certaine kind of manna, though not to be gathered in great abun∣dance, yet in a little measure and sufficient quantitie; thou hast refreshed in some sort thy thirstie people with most sweet water distilled from the rocke de petra melle satu∣rauit eos. For what are those admirable consolations thy faithfull friends feele in the inundation of their aduersi∣ties, tollerated for thy sake, but a sacred Manna in the de∣sart? What are those comforts, which good soules ga∣ther euen out of Christs bitter passions, but honey distil∣led from the craggie rocke? What else signifie those iu∣bilies of heart, and most secret ioyes, which proceed from a good conscience grounded vpon a confident hope of future saluation, but those great clusters of grapes shewed vnto them, in signe of the fertilitie of the future land of promise? What else can prognosticat the sweetnesse of feruent prayers, but the infinit suauitie and happie con∣tentation, which once feruent beleeuing louers shall en∣ioy in thy blessed companie and heauenly conuersati∣on? But few feele these ioyes in this life: And why? because they will not cracke the shell to get the kernill; they refuse to pare the peare, to eat the pulpe; they loath to tyll the ground, to reape the haruest; they flie

the warres, and leese the glorie of the victorie; they disdaine the digging of craggie mountaines, and so ne∣uer find the mine of gold; they shun the paine of pru∣ning their vines, and therefore enioy not the fruit thereof: in fine, they flie mortification of carnall sen∣sualitie, and therefore attaine not vnto the sweet spiri∣tuall consolations of Christian charitie. To conioyne them both together, were as possible, as to combine light and darkenesse, water and fire, the Oynions of Aegypt with the heauenly Manna, the foode of An∣gels: for this resolution and infallible conclusion must euer bee had in memorie, that a man cannot enioy a paradice in this life, and a future paradice in the life to come.

The seuenth Motiue to Loue, which is Profit.

O Sacred Monarch of this mightie frame, into what a disconsorted estate are men fallen. I see it now held for a precept, publickely divulged in matters of State, and as it were registred for a funda∣mentall principle, That all degrees and leagues of princes* 1.83 ayme at priuate interest; and therefore that a prince should neither trust to friendship, nor affinity, nor league, nor any other bond, wherein he that dealeth with him, hath not some ground of interest: as though all worldly friendship were founded in one or other sort of vtilitie. But this is not proper to our dayes alone, for in passed ages an auncient Poet said:

Donec eris foelix, multos numerabis amicos,* 1.84 Tempora si fuerint nubila, solus eris.

When fortune smiles, then friends abound, When fortune frownes, few friends are found.

And one more wiser than he, Omnes quaerunt quae sua sunt, All looke for interest and priuate commodities. We said aboue, that all men naturally loue their be∣nefactors, but more generally here wee may auouch, that all men loue those things whatsoeuer affoord them any profit or vtilitie: a man loues his horse, his house, his seruants which are trustie, his possessions, his heards of oxen, and finally, whatsoeuer addeth or encreaseth the goods of Nature or Fortune: and as this loue of concupiscence raigneth in all worldly hearts, so it tea∣cheth them to loue best that which profiteth them most: and albeit very often it be but base and vitious, yet gui∣ded by reason, and ruled by charitie, it may be good and vertuous. But what is profit or profitable? That which enableth vs, as a meane to get some good end, honest or voluptuous, or agreeable vnto vs, intended and desi∣sired. And therefore we account possessions profitable, which serue vs for necessaries to sustaine life: we repute horses profitable, because by them we make our iournies more speedily: we esteeme trades and merchandise pro∣fitable, because by them we gaine ri••hes, which in effect are all things. What shall I say here, O soueraign Lord? Shall I make thee a meane to get me profit, who art the end of all profits and commodities? Or shall I compare thy maiestie with these our vile miseries? Who can be ignorant of thy inexhausted treasures, but he that is ig∣norant who thou art? Or who doth not know the innu∣merable

meanes and helpes he daily receiueth from thee, to conserue nature, and further grace, but he that know∣eth neither himselfe nor thee? what is thy raine and dew which continually fall and fatten the earth, but our gaine purchased without either payment or paine? What is the heat of the Sunne and foure seasons of the yeere, so requisit for nature, so beneficiall to all mortall men, but dayly commodities and hourely profits? what bird in the aire, what fish in the sea, what beast in the land, what planet in the heauens, what starre in the firmament, what mettall in the earth, what floure in the field, what tree in the orchard, what herbe in the garden, what root, barke, wood, leafe, floure, or fruit, yeeldeth not some emolument to man, serueth not him either for meat, medicine, cloathes, exercise, pleasure, or some other conuenient end, and consequently are profitable vnto him? and thou therefore the root, fountaine, and origen of all, profitable in all, by all, and aboue all. In the spiri∣tuall life of our soules, thy sacraments, are conduits of grace; thine inspirations, helpes to holinesse; thy word a medicine for Ghostly maladies; thy crosses and afflicti∣ons, meanes, for amendment. And thus my God of endlesse wealth, euery creature affoording one com∣moditie, with a sounding voice vnto my heart, though silent to mine eare, cryeth continually and exhorteth me vncessantly, to conferre them all to thy honour, who hast so kindly bestowed them vpon me, for my good.

The 8. Motive to Loue, which is Honestie.

I Take not Honestie in this place, as an obiect of tem∣perance, opposite to dishonestie or impuritie: but as a generall obiect to all Vertue, called by Divines and moral Philosophers, Honestum contra-distinguished to vtile & delectabile, to profitable and delightfull: for in the former sense a man may be honest, and yet an vniust person, an Vsurer, a Murtherer &c. For divers men may* 1.85 be chaste of body, who are otherwise addicted to sun∣dry vices in Soule. But here I take Honestie, as com∣prehending all actions, or good inclinations, or vertu∣ous habilities, tending and bending the Soule to follow Reason, and enabling a man to live like a man: and so Honestie includeth all Vertues, and excludeth all vices.

Wee proove by daylie experience, that if a man bee beautifull and personable, he is amiable: if valour bee therewith conioyned, hee is more esteemed: if Pru∣dence be added, hee is more accounted: if Vertue bee annexed, he is highly reputed: if Religion adorne all these precedent partes, he is admired: if eminent San∣ctitie glorifie them, he is adored. For although every ex∣cellencie carrieth with it a sweete grace and motive to amabilitie, yet such is the lustre and glorie of Vertue and Honestie, that it alone causeth a more solide friend∣ship, love, and amitie: a personable body is often lin∣ked with a pestilent soule: a 〈◊〉〈◊〉 Captaine in the field, for most part is infected with •••• effeminate affecti∣on at home: those things we love as profitable, we love not absolutely, but rather in them our selues, for whose vse they serve, and therefore when commoditie faileth,

love quaileth. But those men we affect for their hone∣stie, those wee love indeed, and that affection is perma∣nent: because it standeth vpon a sound foundation, to wit, Vertue and Honestie, the principall obiects of Rea∣son, and reasonable affections. And so we proove daily our selves, that wee finde many men, who neyther have beautie of body, nor martiall mindes, nor or∣naments of learning, nor riches, nor degrees, and yet onely for that we know them sincere, vpright, and ho∣nest, all honest men love them, and maugre malice of the wicked, though spitefully they backe-bite them, yet in their heartes they cannot but commend them. And truely there is almost nothing in this life, which abso∣lutely ought to be loved, but that which eyther is, or rel∣lisheth of Honestie, for all other loves are either indiffe∣rent, mercenarie, or vicious; if Vertue; or vertuous men for their Vertue ought to be loved and esteemed. O my GOD! the Life of Vertue, what Love is due to thee? who art the Quintessence and supreme Perfection, not of heroicall vertue, but of innate and consummate goodnesse, dignitie, and maiestie: which are as farre a∣boue the pitch of all excellent Vertues, heroicall, super∣naturall, or theologicall, and infinitely more, then the chiefest Vertues surmount the baddest vices. All men by nature are sinners, are peccable, the iust offend often, and he that saith, he hath no sinne, is a Liar. But thou art spotlesse, impeccable, and as farre from all sinne, as in∣comprehensible Wisedome from ignorance, and infi∣nite Goodnesse from malice. The erroneous ignorant Philosophers, who stumbled sometimes vpon true Ver∣tues, though in most they missed the marke, could say, that if a vertuous Soule could be beheld with corporall

eyes, it would ravish a man with love and admiration: but what if they had thorowly penetrated the admira∣ble secrets, and hidden perfections, which long experi∣ence and Gods grace hath taught, would they have said? what if they had vnderstood the mysteries of chri∣stianitie, and entred into consideration of the worth, lustre, and glory of Faith, Hope, Charitie, Grace, and other divine Vertues, which they never dreamed vpon? certainely they could not have concluded otherwise, but that a vertuous and religious soule, was gilded with sparkes of Deitie, or inameled with the various radiant beames of Divinitie, and therefore deserved to bee lo∣ved, admired, honoured. But what then should both they and we say and affirme of thee, whose wit and will neede no inclining Vertues, to moove, or bend them to wisedome or goodnesse, who runne amayne of them∣selves? Vertues in vs perfite those powers of our soules, which without them were vnperfect; but in thee as there can be no imperfection to staine thine Essence, so all Vertues are needlesse in thee, in whom all faculties flow in abundance, by their owne force & efficacie: and therefore thou art in regard of thine eminent Vertue, to be affectually loved, reverently honoured, and with all humilitie, submission and recognisance adored.

The 9. Motive to Love, is Love it selfe.

THe Diamond formeth and fashioneth the Dia∣mond, and Love formeth and fashioneth Love: fire converteth fewell into fire, and fewell converted en∣creaseth fire: Love causeth Love, and the beloved relo∣ving, augmenteth the originall Love. For albeit no

man in this life can infallibly assure himselfe to be belo∣ved by any, for Love lyeth secretly closed vp within the closet of the heart, which is inaccessible to any mortall eye: yet Love like hidde perfumes, muske, and other odoriferous smelles, casteth a sente though not seene: for wordes, eyes, deedes, gestures, are morall messen∣gers, and daily discoverers of a loving minde. And without all question, those persons cannot but bee ac∣counted hard hearted, barbarous, fierce and savage, who belove not them of whom they are loved, in case the Love be pure, honest, and consorting with Christianity: for base worldly love grounded vpon interest, & fleshy concupiscence, deserveth rather the name of Mercina∣rie Lust, then Love: the reason is, because Love is so pretious a Treasure, so rich a Iewell, so divine a Guift, that I am perswaded; if men could beholde the heartes* 1.86 of them that truely love them, it would be as violent to withhold them from reloving againe, as a Lionesse from her whelpes lying in her sight, a stone in the ayre from his center, a bullet within a discharged Cannon. And no crosse in this life can befall an honest Lover more mortall and deadly, then not to bee beloved where hee loveth: because in Love, life, thoughts, and affections, are transported into the person beloved, where, if they finde not semblable affection to entertayne them, they pine, they perish, they die. Who would not love an ho∣nest vertuous Lover, who honoreth, prizeth, and serveth whom he loveth? for honor, estimation and servitude, if they bee cordiall, cannot bee accounted but rare trea∣sures. Hee that loveth vertuously, esteemeth the belo∣ved worthy of honour, because hee reputeth him ver∣tuous, and therefore in affection yieldeth him condigne

honour due to Vertue: he serveth him in regard of his great goodnesse, which in his conceit meriteth all servi∣tude and obsequious complements. Who would not love a vertuous Lover, who consecrateth himselfe, and all hee hath vnto the person beloved? for that one friend is thought able to doe, which his friendes can performe and effect: and therefore a man hath so ma∣ny* 1.87 bodies, soules, heartes, eies, eares, tongues, handes, feete, as he hath friendes; and so by this meanes is made potent and mightie. For a true friend will in all cases, places, and occasions deale in the affaires and occurrents of his friend: and for this cause Aristotle thought that friendship and amitie were more necessarie for a Citie, then lawes and iustice, and that the Legifers should have no lesse regard to Love, then to Lawes: for if Cittizens* 1.88 loved as friendes, they should need no lawes to punish them as enemies. Ah my loving God! I demurre too long in these speculative discourses, and with-hold my soule too much from patheticall affections. Doest thou Love vs? who doubteth? for if thou hadst never loved, we had never lived: and if thy Love continued not pre∣serving* 1.89 our being, we should presently be resolved into dust and nothing. Well then thou doost prize vs and honor vs: else thou wouldest never have given the pre∣tious blood of thy Sonne to have redeemed vs. This ar∣gueth estimation, but not honour: for honour suppo∣seth subiection, inferioritie, and I know not what kinde of vassalage and servitude: it seemeth too presumptu∣ous, if not blasphemous, to make thee either inferior or equall with men, whose Maiestie the highest Sera∣phims admire, reverence, worship, and with trembling knees adore. Ah my God! of most maiesticall and ex∣taticall

Love, shall I presume to enter into the abysse of thy eclypses, excesses, and charitable extasies? They be too deepe for mee, yea, and all the world beside to comprise: yet I know who sayd that thou went out of thy selfe, and suffered extacie thorow the vehemencie* 1.90 of Love: his meaning was, that thou seemed to abase thy Maiestie, with succouring and relieving our misery: and that exinanition and transformation of thy su∣preme Glorie with Mount-Calvaries ignominie telleth vs no lesse. Thy providence is such over the vniversall world in generall, and every kinde of creature in speci∣all, and every man in particular, giving them meanes to atchieue their endes, concurring with them in all their actions, disposing of all so sweetly, that Nature & Grace consort so well together, and thy watchfull provident eye with both, that the wisest may admire thee, and the simplest perceive thee, and none of vs all ever doubt of thy vigilant solicitude, (I dare not call it servitude) yet if service bee a succouring, sustaining, helping, mini∣string necessaries, and in every thing assisting vs in best and basest offices, I may say thou lovingly serves all, who without thy service could not serve themselves, nor al the world except thy selfe. Great, no doubt, is thy love (O God without paragon in love) to men in this life: for here thou doest not only affect them, powre out thy benefits vpon them, distill thy graces into their hearts, and a thousand wayes externally and internally worke their salvation, but also that which surpasseth all, it seemeth thy will and power are at the command, or rather ready to obey the desires of thy faithfull servants, for what else meane those protrite words of the Psalme, Voluntatem timentium se facit, He fulfilleth the will of* 1.91

them that feare him? and what other sense can be brought of that request thou made to thy servant Mo∣ses, Dimitte me, vt irascatur furor meus contra eos, & de∣leam* 1.92 eos, Suffer me, that my fury be revenged of them, and that I may destroy them: but that thy anger and revenge, thy displeasure and their intended destruction laid in Moses power to rule and guide according to his pleasure? O admirable omnipotencie of love! which hath power even over the omnipotent: but if in this life, such is Loves puisance, what shall we say of thy friends and lovers in glory, where all graces and favours abound, where love like the Sunne ever standeth in the Zenith, where presses swim with wine, and fields flow with honnie? Certainely we cannot imagin or con∣ceave otherwise, and well, but as thou who put on the person of the good old father, who said to his elder sonne, Fili, tu semper mecum es, & omnia mea tua sunt. O* 1.93 Sonne, thou art alwayes with me, and what is mine, is thine; so that thou and all thy treasures are the finall in∣heritance, possession and kingdome of thy children. But yet more emphatically our blessed Saviour declared the force & effects of thy love when he said, Beati illi ser∣vi, quos cum venerit dominus, invenerit vigilantes, amen* 1.94 dico vobis quod pracinget se, & faciat illos discumbere, & transiens ministrabit illis. Blessed be those servants, whom their Lord when he commeth shall finde watching: Amen I say vnto you, he will cause them sit downe, and passing by, will serve them: this service and sitting, no doubt, signifie the eternall glory whereupon thy Saints shall ever feed, the which cannot be prepared and mini∣stred vnto them by any others hands then thine which made them. And alitle below to the same effect, spea∣king

of his faithfull and trustie servant, what wages in blessednes he shall receive, he addeth, Super omnia quae possidet consiliet eum, his Lord and Maister will give him signiorie and authoritie over all he possesseth, which is the consummation and finall perfection of all true love, and affectuall wishes of all true lovers, that the one have a king of charitable commaund, and a certaine friendly dominion over the other.

The 10. Motive to Love, which is Resemblance.

THe ground of every mans love of himselfe, is the Identitie of a man with himselfe, for the lover and beloved are all one and the same thing: because love be∣ing nothing else but a complacence or contentation in the goodnes or perfection one hath with a desier of the accomplishment thereof, consequently as we ought both in grace and nature to preferre none before our selves in the affection of vertue and perfection, so we should not love any above our selves. From the Iden∣titie of our selves and the love thereof, necessarily follo∣weth a certaine love to all them who are vnited any way vnto vs, and the stricter this vnion is, the stricter affection it engendreth, and for that all things vnited have a kind of resemblance, therefore Philosophers and Divines ground friendship vpon similitude: here hence we love our kinsemen, parents, and children, for the vnion and resemblance in blood: students ground their friendship in the same kind of studies, souldiers in martiall affaires, courtiers in civill courtly carriage, tradesmen in their artes, marriners in navigation: and finally all men of one profession love them of the same, and Omne animal* 1.95

diligit sibi simile: and every beast affecteth the like, liveth with the like, consorteth with the like. And the reason is, because a man in this life by nature and grace, by the instinct of his innate iudgement and reasonable affecti∣on, prescribeth vnto himselfe an end in this world, void of troubles and molestation, quiet, peaceable, full of rest and contentation: whereat all his labours, thoughts, and meditations levell: moreover, he being a sociable crea∣ture had need of men to help him in councell, comfort him in griefes, succour him in sundrie disasters of for∣tune, which dayly and casually occurre, and finally con∣verse peaceably and agreeably with him: all which, none can performe better, not so well as they whose na∣tures and conditions are like vnto ours: for what dis∣sention can be among those men, whose wills are one and the same? what sorrowes can greatly molest vs, where friends carrie their portions with vs, and thereby alleviate a great part of their waight? what counsell can preuaile against many friends, who are wise, discreet, faithfull, vertuous? what conversation can be more gratefull, then that, where neither iniuries are offered, nor suspected? in few, as vertue is the surest chaine wherewith men can be bound together, so resemblance in vertue the surest foundation of friendship, and a ver∣tuous companie the happiest societie. O my God of most pure and perfit loue, thou spake the word and be∣got thine eternall word, thou breathed out thy love and produced the holy ghost, the life and soule of all true love, as well create as increate: thy love in Trinitie is one and the selfe-same identified in all the three per∣sons, and the selfe-same thing with their substance: and therefore most intier, inexplicable, and perfit is your

loue, the which may not be termed friendship, but ra∣ther charitable amitie of an indivisible vnitie. Thy crea∣tures are all beloued of thee, because thou like a father in them hast imprinted and stamped a resemblance of thy Maiesty: and because there is none so base and vnperfit but that all the goodnesse it hath, resideth in thee, much more perfitly then it selfe: therefore no child so repre∣senteth his father, as every creature thy Maiesty, accor∣ding to that perfection it enioyeth, and thy boundlesse essence comprehendeth. What shall I heere say of the image of thy essence and three persons in Trinitie en∣grauen in the center of every reasonable soule? this were a matter too prolixe to discourse vpon: but well I may conclude, that if thou love all thy creatures for a darke cognisance they carry vpon their backs of thy glorious greatnesse, no doubt but thou wilt love & fauour man, who beareth in the face of his soule thy perfit portrait and image in a farre higher degree? much more might be added of the blood of Christ, wherewith all soules are sprinkled, who have put him on in their baptisme. Long treatises might be penned of the supernaturall colours, and celestiall graces of faith, hope, charitie, and other infused vertues, wherewith thy friends are refi∣ned, enriched, adorned, beautified, and thy image perfi∣ted, but of this more diffusedly in my third booke of Threans. Finally, thy future resemblance which all thy faithfull servants shall possesse in glory, of whom is ve∣rified that prophesie of S. Iohn, Scimus quoniam cum ap∣paruerit,* 1.96 similes ei erimus, quoniam videbimus eum sicuti est. Because we know when he appeareth, we shall be like vnto him, for that we shall see him as he is. This glorious retreate of thy blessed face would affoord

ample matter to praise thy goodnes, extoll mans great∣nes in felicitie, declare the beautie of thy sacred beames wherewith our soules shall be gloriously inamelled, ex∣cite vs to love thee heere more fervently, to resemble thee there more lively: but this large subiect would passe the strait compasse of my prefixed brevitie: therefore O blessed God, renew vs within so perfitly here, that we may one day try this truth, with thee there.

The 11. Motive to Love, which is agreeablenesse with Nature.

IF a man should inquire why the Vine so loveth by nature the Elme, that it wrappeth more kindly about it, and bringeth forth more plentie and better grapes, then planted at the roote of any other tree: questionles no other reason could be giuen then a certaine secret sympathie of Nature, a proportionate agreeablenes, and naturall conveniencie. What paine taketh the Hen to sitte so long vpon her egges? what labour endure little Birdes to build their nestes, to feede their yonglings, to teach them by daily examples to avoyde dangers, to procure foode, to conserve, protect and defend them∣selves? all these, and thousands such like, proceed from a certaine Love, grounded vpon the agreeablenesse and concordance with Nature. So that small pleasures the poore Birdes finde to leave their owne provision sought with such labour, to cramme their little ones; and no great delight the Hen can reape by so daintily and care∣fully covering her egges, but that the want of pleasure is supplied by the conformitie of Nature, which there∣in is apertly shewed.

When we see beasts fight, we commonly wish in our harts the victorie should happen rather to the one party then the other: If a reason of this desire were demaun∣ded, it were impossible divers times to be rendred, ex∣cept we resolved it into a secret sympathie of nature: likewise meeting with a companie of strangers which we never see men or women, presently one shall per∣ceive a certaine more affectuall fancie inclined to love one then an other, although divers times both propor∣tion, comelinesse, or I know not what other perfection, be more spectable in the reiected, then in the accepted. The same we might say of divers meates drinks, ayers, smells, lodgings, apparell, &c. which agree and are con∣formable to some mens nature, but marvellous hurtfull and offensive to others, the which therefore are loved of those, and abhorred of these.

It is hard for me, if not impossible (O God the center of my soule) to explicate the admirable proportion, conveniencie, and agreeablenes betwixt thy mercies and our miseries, thy riches and our poverty, thine habi∣lities to perfit vs, and our indignities to be perfited, thy patience and longanimitie to support iniuries, and our perversenes to commit offences. Tell me O thou hart of man, why thou livest in this life, for most part disgu∣sted, distasted, vnquiet, ever loving, never perfitly liking, thirsting ever for a happy quiet rest, and never attaining any quietnes to thy full contentment or rest? Ah my God! one who knew this miserie, and had felt the finger of thy mercy, told the cause, for being as vnable to settle himselfe, as he had perceived the same in others, at last was stirred vp to seeke to thee, the center, life, and satietie of the soule.

Tuenim excitas vt laudare te delectet. Quia fecisti nos* 1.97 ad te, & inquietum est cor nostrum donec requiescat in te. Thou excites vs (O God) with delight to praise thee: Because thou hast made vs for thee, and our heart is vn∣quiet vntill it rest in thee. So that as the fire flieth to his Sphere, the stone to his Center, the river to the Sea, as to their end and rest, and are violently deteyned in all o∣ther places; even so the heartes of men without thee their last end and eternall quietnesse, are ever ranging, warbling, and never out of motion: not vnlike the nee∣dle touched with the Load-stone, which ever standeth quivering, & trembling, vntil it enioy the full and direct aspect of his Northerne Pole: O my God of infinite wisedome! who canst speake as well with workes as words; let it be lawfull for me symbollically to inter∣pret the triangular figure of mans hart, & say, that as the face of the body may be termed the portrait of affecti∣ons and passions; so the heart may be called, the face and figure, or resemblance of the soule, and consequently of thee, (whose image lies drawne in the plane thereof, limmed with thine owne pensil and immortal colours) the heart then of man triangularly respecteth the bles∣sed Trinitie, every corner a Person, and the solide sub∣stance your common Essence. This heart then resem∣bling thee, touched with desire of thee, cannot bee qui∣et, but vnited and conioyned with affectuall love and amity with thee. But come wit of man, and shew thy sympathy in desire of thy God, that by thee wee may discover the agreeablenesse hee hath with all reasonable Natures. What is thine inclination, and what thing with mayne and might doest thou wish and essentially crave? Trueth: what trueth? All: so that thy thirst can

never bee served, except all trueth thou see revealed: And where is this Trueth to bee found? passe over the vaste vniverse, from the convexe superficies of the high∣est Heaven to the center of hell, and thou shalt not get such a request satisfied: passe and pierce thorow all these trueths, and yet the immensive capacitie of thy desire will not completely bee filled. For vntill the Sea of all Truth, & the graund origen of al verities flow into thee, these little drops will rather cause a greater, then quench thy former thirst. Thy God then who is prima Veritas in essendo & dicendo, the first Veritie in being and spea∣king, and infinite in both, of all other obiects, doth con∣sort with this thy boundlesse comprehension best; and in fine must be thy full satietie, or else never looke to be satisfied. Now that the Wit knoweth where his Rest resteth: Come thou Will of man, and tell vs what thou aymest at: where dwelleth the purport of thy wishes, where lyeth the proiect of thy desires? In goodnesse and perfection; for as the eye beholdeth light, and all colours limmed with light; so thou affects all goodnes, and all things gilded with goodnesse: And where is all this goodnesse to be gotten? Ah! wee trie too palpa∣bly, that all things covered with the cope of Heaven, are as farre from fully contenting our willes, as a bitte of meate to a man almost halfe dead of hunger. Who ever yet in this life accounted himselfe persitly happie, and thorowly satisfied in minde, but those which sincerely and affectually loved thee? Alas, who is hee that seeth not how our affections goe rowling and ranging from one base creature to another? seeking contentment, ever hoping, and never obtayning, now in walking, now in conversing, now in beholding, after in eating, studying,

and a thousand such like inveagling baites, which do no∣thing else, but with a clawing and cloying varietie, rid vs from a sensuall satietie: for when one sense hath drunke vp all his pleasure, and either feeleth not his thirst quenched, or with too much his facultie or corpo∣rall instruments endammaged, presently the soule see∣keth an other baite to avoyd the former molestation, with a new recreation: and so wandreth and beggeth of every poore creature a scrap of comfort. All this (my sweete God the only obiect of complet contentation) argueth that what is loved without thee, although it a∣greeth in part with vs, yet it iumpeth not right, it con∣sorteth not in forme and manner as our soules and wils requires. Thou only who foulds in thy selfe all kind of goodnesse art the sole convenient and agreeable obiect of our wits, wills, loves and desires.

The 12. Motive to Love is Necessitie.

NEcessitie was the first inventor of Artes: Pleasure added divers: Vanity found out the rest. Al corpo∣rall creatures issued from the hands of God with a ser∣viceable harmonicall convenience, consorting with the nature of man: many for necessity, some for delight, o∣thers for ornaments. Among the parts of a mans body some are necessary, as the hart, braine and liver: some exceeding profitable yet not absolutely requisite, as two hands, two eyes, two eares, ten fingers, ten toes: some are for ornaments, as the haire of a womans head, and* 1.98 the beard of a man, an apt figure, and personablenes of body, pleasant colours, and divers such like naturall complements. Wherefore if pleasant artes, delightfull

creatures, complementall ornaments be greatly loved and liked: questionles necessary trades, creatures, and parts ought much more to be esteemed and affected, be∣cause that every one first loveth himselfe, and then all those meanes, which in some sort concerne the being or conservation of himselfe, among which those which are most necessary are necessaryly beloved.

If I consider my body (O good God the only moul∣der of all creatures) how it dependeth vpon thee, in vp∣holding and propping vp continually the weake pillers thereof least continually they should fall, I well know their feeblenes to be such, and so extreame, that no hand but thine Almighty is able to sustaine them. What way can I walke, what sense can I vse, what worke can I worke, what word can I speake, what thought can I thinke, what wish can I will, if thou guide not my feet, concurre not with my sense, work not with my hands, direct not my tongue, manage not my wit, move not my will? without thy continual, effectual, and principal influence neither my heart can breathe, my stomack dis∣gest, my pulses move, my liver make concoction, or any part of my body suck the vitall nourishment which re∣storeth lost forces, and keepeth my life in continuance. And therefore I may well say that thou art as necessary to preserve my being, as in first imparting of it, and as re∣quisite to any thing I can do, as my very soule, substance and faculties, which are principles of doing. And there∣fore with what love should I incessantly affect thee, who have such dependance vpon thee? There be some fishes which presently dye if once they be taken out of the water, & no doubt but much more speedily should both my body and soule perish, and be brought to no∣thing,

thing, if they were not environed on every side, above, below, within and without, with the omnipotent ver∣tue of thine immensive Maiesty.

The 13. Motive to Love, which is the pardoning of Iniuries.

ALthough every vertue rendreth a man amiable, yet some there be so immediately grounded vpon the base of love, as liberality and magnificencie vpon good∣nes and amity, that they ravish & wholy leade mens af∣fections towards them: for that by them love & boun∣tie powre out themselves by communication of what they have, to others. Contrarywise some other vertues so fortifie and establish a man in goodnes, that they arme him invincibly, and make him most potent, either by mildnes, not to perceive any Iniuries, or so corrobo∣rate him with patience, that he cannot or will not re∣venge them. When Mary had murmured against Moses, and for the foulenesse of her fault, God who was most zealous of his servants estimation, had stricken her with a loathsome leaprie, Moses (as the scripture re∣porteth)* 1.99 being the mildest man vpon earth, could not suffer this iust punishment to be inflicted vpon her, but presently demaunded of God that he would cure her. Whereas it seemeth that he neither percei∣ved the Iniury, nor could indure the Revenge. And in very deede, it cannot but proceede from a noble magnanimious minde, to contemne all base iniuries of∣fered, and to disdaine to repay condignely their deserts: for whomsoever I iniure, I impayre either his estimati∣on, or his riches, or his body, or his soule: he then that can tollerate such harmes, sheweth himselfe superior to

all that fortune or nature can affoord. Alexander the great went to visite Dio••enes the cynicall Philosopher, who would not vouchsafe to visit him, and demanded of him, if he had need of any thing; Yes marrie, quoth Diogenes, (who satte in his philosophicall barrell) that thou stand from before mee, and hinder not the Sunne from comming to me. Alexander was exceedingly delighted with this answere, and so wondered at the maiestie of this Philosophers minde, that after his de∣parture, perceiving his Nobles and Minions to mocke and ieast at such a satyricall and exoticall answere vnto their Emperour. Well, well, quoth Alexander, you may say what you will, but I assure you, if I were not Alexander, I would wish to be Diogenes. For hee desi∣red in his heart to surmount all men, and esteeme no∣thing, and here he found Diogenes make none account of him, whom hee deemed all the world feared and trembled to heare of. But yet Alexander prooved not Diogenes one step further, for if he had reviled him, if he had whipped him, & divers other wayes iniuried him, then he might have sayd in deede he was arrived at the haven of happinesse, if he had tollerated them with patience, and neither by deed, word, nor thought meditated or intended revenge, for it is not so hard for a man to contemne that he hath not, as to despise all he hath and patiently to suffer himselfe to be dispoyled of all he hath, and besides in body to be af∣slicted as Iob, or to be blinded as Tobie, or cast in prison as Ioseph. If Alexander so prized Diogenes vayne con∣tempt proceeding from a popular bravado rooted in a private pride, how would he have esteemed Saint Peter and the rest of the Apostles, who left all, and fol∣lowed

Christs innocencye, tollerating with invin∣cible patience a sea of afflictions, crosses, and iniuries! But thou O blessed Saviour, who ecclipsed thy Ma∣iesty with our mortall ignominies, and forsooke the vse of no Macedonian Empire, but of the vniversall world, to whom the vse as well as the dominion be∣longed, for in the hemme of thy garmēt we finde writtē* 1.100 Rex Regum, and Dominus Dominantium, the King of Kings, and Lord of Lords, that is, one of the basest graces and priviledges graunted to thine humanitie, (wherewith thy Divinitie as with a scarlet roabe was vayled) was the proprietie and dominion over the world: yet for all this ample inheritance over Iewe and Gentile, thou hadst not so much house to cover thy head as Foxes which hold their holes, and Birds that in fee-simple keepe their neasts. What iniuries O sweet Iesu have sinfull soules exhaled, breathed, nay darted out against thy sacred humanitie, frustrating it, for as much as in them layd, of all those noble effects, which thou deserved for vs by thy most bitter death and passion? and yet thou art so armed with humble mildnesse and compassion of heart, that thou by inter∣nall favours and externall benefits cherishes them, as though thou wert nothing offended with them, but rather with opportune kindnesse, seemes to contend with their importune malice, with invincible patience exspecting their repentance. What wrongs do wee offer every moment thy soveraigne Divinitie, by trans∣gressing thy commaundements, and thereby iniurying all the attributes of thy Divine Maiesty? And yet no sooner the prodigall childe sayeth peccavi, O Father, I have offended, but thou falls vpon him with kisses,

and customarie favours, forgetting his former follies: no sooner the sinfull Magdalen batheth thy feete with mournefull teares, but thou bathes her breast with par∣doning ioyes. Ah my God of all goodnes and mercy! what shall I preferre in thee, the benefits I have received from thy hands, or the not present revenging of iniu∣ries thou hast received from my hart? for in them thou communicated thy goodnes conformably vnto thy will, here thou sustayned dishonour against thy will, that tended to glorifie thee, and perfit vs, this impug∣neth thee, and destroyeth vs: iniuries were violent, be∣nefits connaturall; iniuries issued from corruption, and aymed at destruction, benefits proceeded from mercie, and aymed at the reliefe of miserie, iniuries deserved in∣famie, and benefits recognition & glory, wherein then didst thou shew more love & bounty, in conferring be∣nefits, or pardoning iniuries? Questionles in pardoning iniuries for temporall favours, and spirituall graces (all except Christs incarnation, his merits and death) argue but a limited greatnes not infinit, because a gift amongst men is thought to proceed from a proportionable love vnto the gift, as for example, if a king give a 1000. pound we valew his love to the person who receiveth such a benefit in the degree of the quantity of the gift, and the more he giveth, we iudge the better he loveth, and the more the greatnes & wealth of the Prince is, the greater gift will ever seeme lesser. But in iniuries contrariwise the greatnes of the person offended mightily augmen∣teth the excesse of the offence, and therefore in sinne, the person of God beeing of infinite Maiesty, the iniurie and offence almost is infinitely aggravated: for if a base peasant beate a Gentleman, the iniurie

is greater then if he beat his fellow peasant, if he beat a Knight, the offence encreased, if a Baron, more exces∣sive, if an Earle, it ascended, if a Duke, more enormious, if the Kings sonne, more trecherous, if the King him∣selfe, more horrible, if the Emperor, more execrable, so that the like offence done to different persons in digni∣tie, according to their higher degree and preeminence, is iudged more grievous and iniurious. The which if we extend to God, it wanteth all proportion and mea∣sure: For as his Maiestie surpasseth all in greatnesse and dignitie, so the iniuries offered him are matchlesse, and incomparable with any kind of iniquitie.

The 14. Motive to Love, which is Hatred.

IT is admirable, how gealing frostes cause springs and welles, which in Sommer be exceeding cold, in the depth of Winter, to smoake with heate: for the vehe∣mencie of the frost and coldnesse so glueth and enviro∣neth the earth, that the hot vapours which are engen∣dred within it, partly retyring from cold repercussions, partly stopped from passages (the pores of the ground being shut) vnite themselves againe with the water, and so cause warmenesse. We see by experience, that raging Mastives who if they were loosed one at another, they would fight till death, whereas in presence of the Bull or Beare they ioyne in friendship, and both, eyther by sensuall consent, or naturall instinct, vnite themselves in one to assault their common adversary.

The like wee finde among politike Potentates and Princes, who easily ioyne in league and amitie

with them, who are in dissention or warres with their professed enemyes. And holy Writte recounteth a case not much different from this, of Herod and Pilate, who bare no great good will to our Saviour, and there∣fore, of foes they fell into friendship. Wherefore in all vproares and commotions, riots and rebellions, all Na∣tions can testifie, that hatred of subiects against supe∣riors vniteth them in one, and causeth revolt against the State: as we reade of David, to whom when he fled from the face of Saul, resorted all they who were amuro animo, crossed, or afflicted, and he was their* 1.101 Captayne. The reason of this may easily be rendred, for first resemblance as I sayd above causeth love, now all they which hate our enemyes resemble vs in that passion, and consequently are apt obiects to be be∣loved. Againe, profit and commoditie cause love, in this case the vnion of haters against their common ene∣mie is a re-inforcement of their strength, and an enab∣ling of them more easily to subdue their adversaries. Finally, as every man iudgeth his owne cause good, and his enemyes bad, so he is easily induced to thinke the case alike of all them who are at like debate with his adversary, and therefore thinke as innocents they ought to be desended and protected. How shall thou and I ioyne ••n hatred O God of concord? I may say a∣gainst sinne we may linke ourselves in vnion, but alas sinne is a certaine nothing, and I love it too well, and therefore hardly can herein find occasion to love thee. Yet in truth if a man be resolute against sinne, there is no mortall enemy in the world who should more de∣test and abhor his enemy, then he should sinne: for no∣thing God ever hated or can hate but sinne, the causes,

and effects thereof. For nothing can dishonor God but sinne, nor nothing really damnifie man but sinne. The The Devill mortally hateth (O most mercifull, bounti∣full, and amiable God) thy sacred Maiesty, and also all mankind: but why hateth he thee? because thou hates his arrogant pride, envie, and malice, and therefore with condigne punishments torments him. But what can his hatefull poysonfull hart exhale out against thee, either to afflict thee with paine, molest thee with sorrow, abate thy blessednes, or diminish any way thy glory? He can as much prevaile against thy might, or as much impaire thy greatnes, as an Emets blast the mountaines of Hircan or Caucasus: and for that in effect he can do nothing, yet in the excessive malice of his affect, he will do all he can: wherefore, knowing that man is bound both by nature, grace, gratitude, vassaladge, and many other titles to love, honour, and blesse thee, and that by obe∣diently* 1.102 serving thee with humility and charity, he shall attayne vnto that happy felicitie, whereof he and his complices for their demerites are for ever deprived, therefore, as well to rob thee of thy due honour and service, as also to hinder him from the atchievement of his eternall happinesse, with all mayne and might, lyke a roaring Lion raging with yre, and famished with hunger of mans perdition, he rangeth abroad seeking whom he may devoure, how he can possibly impeach thy glory, or mans salvation, and therefore from the beginning of the world vntill this day, and to the worlds end, will ever continue the enmitie betwixt the seede of the woman, and the seducing serpent.

Ah my God! I know full well, that all the Devils in hell combined in one, howsoever they spit their spight,

nay belch out their infernall gall against thee, yet all their forces and substances, natures and what else they have, if thou wouldst but say the word, in a moment would be consumed to nothing. But thine intent is, that we should fight with him, who with so many ad∣vantages impugneth vs, (yet by the assistance of thy grace) with honour and reputation we should resist, expunge, and triumph victoriously over him; for that victory is more glorious, and that glory more illustri∣ous where adversaryes are strongest, and our forces* 1.103 feeblest, Nam virtus in infirmitate perficitur: and Iobs vertue and thy grace were much more conspicuous in his botches and biles, in his dunghill and ashes, in the* 1.104 slouds of his losses, and inundation of his crosses, then when thou blessedst him with seaven thousand Sheepe, three thousand Camels, a multitude of Oxen and As∣ses, when thou bestowedst vpon him an ample family, and a happy issue of Sonnes and Daughters; when thou garded, protected, and with thy fatherly provi∣dence compassed himselfe, family, lands and livings on every side. But vnlesse I vnite my forces with thy grace, or rather thou with thy favorable assistance ioyne with me, alas I am as vnable to encounter such a potent adversary, as an Emet a Lion, a Pigmey a Giant, who reputeth yron as strawes, and brasse like rotten wood, who swalloweth slouds, and exspecteth that the whole River of Iordan should runne into his mouth. Yet ar∣med* 1.105 with thy protection, I feare not to prostrate him as David that mighty tower of flesh, the vncircum∣cised Philistian, who boasted against the God of Israel. For in Deo meo transgr••diar murum, I will pierce even the stony walles by the power and force of my God:

Si exurgant adverfum me castra non timebit cor meum: If whole Camps assault me, my heart will not feare, for I know O omnipotent God, that love thee as I should, thine almighty hand will vphold me in all dangers, and strengthen me in all assaults. Sweet God, enable me therefore with thy love, for the surest Castell* 1.106 against the Devill is a faith working with charity, and the Devils bullets of battery against this fort are sugge∣stions* 1.107 working with concupiscence or selfe-love and sensualitie.

The 15. and 16. Motives to Love, which are delivery from evill, and toleration of wrongs for vs.

GOodnes or true love principally by foure meanes are discovered: first, in bountifully giving gifts and bestowing benefits, as Alexander the great, who herein so excelled, that in all occasions he woon eternall fame, and incomparable love of all that delt with him, for his magnificent deportment in powring forth his treasures: and no doubt but that common verse more true then olde, was penned for this and many more such like ex∣periences, to wit:

Si quis in hoc mundo, vult cunctis gratus haberi: Det, capiat, quaerat•• plurima, pauca, nihil.

He that to all, will heere, be gratefull thought: Must give, accept, demaund! much, little, nought.

Secondly in not punishing or revenging iniuries whē they be offered: wherefore Saul vnderstanding, that Da∣vid whom he so mightily persecuted, got him at such advantage, as that if it had pleased him to have revenged so many wrongs offered him by Saul, he might with as

much facilitie have bereaved him in the cave of his life, as Saul had desire to dispoyle him of his lyfe, I say, after* 1.108 that Saul vnderstood the revengelesse heart of David, levavit vocem suam & slevit: hee wept for ioy, and apertly confessed his vertue, love & kindnes, and with∣all, acknowledged his owne iniustice and, iniquitie.

Thirdly, in riddance and delivery from evill: when Iudith entred into Bethulia with Holophernes head, and* 1.109 by that meanes had redeemed her Countrie from the extreme danger of the Assyrian Hoast, which of that people had not occasion sufficiently offered, to love, ad∣mire,* 1.110 and adore her? After that Ester had procured the death of Hamman, and the reclaime of that bloody E∣dict Assuerus at Hammans suggestion had sent abroad to be executed, thorow all the kingdoms of the Medes and Persians: what Iew had not there a most forcible mo∣tive to love, and reverence that godly Queene, which so wisely, so couragiously, so effectually had saved their lives, and restored them to former libertie?

The same wee may say of Moses, who ridde the Is∣raelites from the thraldom of Egypt: and of Iosua and Sampson, who divers times defended their people from the hostile furie and invasion of their enemies: and for this cause, such noble Generalls among the Romanes were intituled Patres Patriae, Fathers of the Countrie, because they as Fathers had defended it, and therefore deserved to be reputed and loved as Fathers.

Fourthly, in tollerating wrongs, crosses, disasters, af∣flictions for vs. This Veritie we finde recorded in holy Writ: Maiorem charitatem nemo habet, quam vt ani∣mam ponat quis pro amicis suis. No man can shew more love, then by powring out his life for his friend; if then

any suffer wrongs for our cause, the neerer they ap∣proch to death, the neerer they border vpon the most perfite remonstrance of Love; and consequently, are more forcible to cause or encrease kindnesse and affecti∣on. When Saint Paule persecuted the Christians in the primitive Church, Christ for whose cause they endu∣red such persecutions, accounted their ignominies, his iniuries, and therefore said, Saule, Saule, cur me perseque∣ris? Saul, Saul, why dost thou persecute me? as though his servants harmes were his hurts. Who dishonoureth an Ambassadour, but his King reputeth the iniurie of∣fered vnto his Person? who revileth a servant sent from his Lord, but his Master will thinke therein his honour stayned? wherefore as Christs Apostles and Disciples, Ambassadors or Servants wrongs redound to their dis∣grace that sent them, and in very deed they ought so to esteeme them, as done to themselves, because they plead and negotiate the Senders causes and affaires, and in some sorte represent their persons; even so, whosoever handleth or dealeth in our behalfe, and thereby incur∣reth any disgrace in honour, wealth, or body for vs, ought to be reputed our friend, in furthering our causes and negotiations, and have repayred all the dammages he suffered in our defence. Whosoever then suffereth for our cause, wee account as innocent, and to suffer wrongfully, therefore wee condole with him, and no doubt but love him: Secondly, such an one is violently bereaved of some good for our good, which cannot but argue an extraordinary good will towards vs, and consequently an apt motive to move vs to love. Thirdly if that Position of Aristotle be true, that we love them* 1.111 which tell and confesse sincerely their faults and offen∣ces:

for as Thomas Aquinas noteth, such men shut the doore to all fiction and dissimulation, and therefore are thought vpright, and so deserve to be loved: Certainly they that suffer any dammage or danger of dammage for vs, exclude all fiction or dissimulation, and really proove they love vs affectually, and not superficially, and therefore deserve to be beloved reciprocally.

O my sweete Saviour and impassible God! who by Divine nature art incapable of dammage, griefe, sorrow or disgrace, of whom well we may say, Non accedet ad te malum, nec slagellum appropinquabit Tabernaculo tuo.* 1.112 Evill shall never come neere thee, nor any scourge ap∣proch to thy Tabernacle, Yet to ridde me and all man∣kinde from evill, thou abased thy selfe, almost to the a∣bysse of nothing, factus vermis & non homo, opprobrium hominum & abiectio plebis; A worme and not a man, the scorne of men, and the scomme of the people. Whether shal I say was▪ greater, and deserved more love, the evill thou hast endured for mee, or the evill from which thou hast delivered me? My payne from whence thou hast ridde mee, should have beene infinite in du∣rance, and thy payne sustained for mee, was infinite in dignitie: my soule and body were most cruelly in hell to have beene tormented: and thy body and soule vp∣on the crosse were rent asunder: the vgly fiendes were to imbrue their invisible clowches in my execrable soule, and the reprobate Iewes bathed their handes in thy blessed blood: I was to have dwelt in vtter darkenes for my manifolde offences; and the light of thine eyes were obscured, to satisfie for mine innumerable trans∣gressions. If I consider the payne thou sustayned in re∣garde of merite, woorth and valuation, as it farre excee∣ded

the demerit of our sinnes; so consequently, all those evilles, damages and torments which wee incurred by sinnes; and therefore were well compared by Saint Chrysostome to a sparke of fire cast into the immensive Ocean Sea: for as Saint Paul witnesseth, Vbi abundavit* 1.113 delictum, superabundavit & gratia; Where sinne a∣bounded, grace over-abounded. But otherwise if wee* 1.114 weigh the substance of thy paynes, we cannot compare them with those of the damned, because those tor∣ments and thy loving dolors were in a farre different kinde, and therefore admit not well comparison: for those griefes are enforced, thine voluntary; those with remorce of acted offences, thine with conscience and perfit cognition of innocencie; those are tortures for e∣villes, thine are riddance from evills. And truely they who would ascribe vnto thee the infernall dolors vpon the crosse or in the garden, in mine opinion, rather of∣fend in ignorance, as not perfitly vnderstanding the de∣formed nature of those vnexplicable torments, then vp∣on malice attributing them vnto thee. For neyther didst thou sorrow for paynes, as afflictions deservedly inflicted for thy crimes, neyther didst thou nor couldest thou hate and abhorre God the inflictor of such horri∣ble torments, neyther diddest thou nor couldest thou despaire of thy Fathers favours, who infinitely, vnces∣santly, eternally, vndoubtedly loved and honored thee, and of whose love thou wast as sure as of thine owne e∣ternall life. Therefore at last I hope such vnpure minds* 1.115 will amend their impure errours, and at last reclame their ignorant blasphemie. Notwithstanding this I will confesse, and cannot deny, but that thy paynes as well in the Garden, as vpon the Crosse, were as bitter in ve∣hemency

and intension, perhaps, as those of the dam∣ned, because thy love no doubt was more intensive to∣wardes Mankinde, then their love to themselves, therefore thy hatred was more vehement of our tres∣passes, then their abomination of torments; for love of the good we wish, and hatred of the evill opposite thereunto weigh ever the same, and are ballanced alike; wherefore griefe necessarily ensuing compassion full ha∣tred, counterpoyseth the vehement intension of Love. And as thy Love of man never had Paragon in vehe∣mencie; so thy Dolors never had like in intension: and therefore truely the Prophet sayd in thy Person, Non est dolor sicut dolor meus: No dolors are comparable with mine. By this I inferre, O sweete Iesu! that thou ha∣ving delivered me from such horrible paine, and for this Redemption suffered such excessive payne, I should love thee in condigne gratitude with correspondent af∣fection to both paynes, but this Sphere is too large for my feeble activitie to reach: Thou therefore enlarge my heart, who aymedst specially in them both, at a pro∣portionate gratefull Love and affectuall recognition of men.

The 17. Motive to Love, which consisteth specially in the manner of giving giftes, and bestowing favours.

IT is a common saying among spiritual men, that God respecteth not so much the quantitie, as the qualitie of our actions and good workes: the which protrite Axiome seemeth grounded vpon divers Scriptures. Specially the fact of that poore Woman, which cast her two mites in Gazaphilacium, which gave more, her need considered, then all they who bestowed large portions

of their superfluous riches: because ordinarily, when we find great difficultie to doe well, and yet breake tho∣row it, that argueth a more perfitte affection, and intier good will towards the partie for whose sake wee vnder∣goe it. Agayne we have registred by the Apostle, that hilarem datorem diligit Deus: Our Lord loveth a plea∣sant giver: that is, when a man imparteth his goods for* 1.116 Gods honor and glory, God liketh him that effecteth it with alacritie and pleasantnesse: for some men you have, who bestow benefites vpon their friends, in such sort, as they seeme to give so much of their blood, for they make a shewe of a certayne loathing giving, which di∣minisheth in great part the gift. Therefore in the recey∣ving of a benefite, these circumstances may be conside∣red, which follow every one of them, dignifying of it, and consequently casting a sparke of bountie from the Giver into the heart of the Receyver, to moove him to Love.

The first Circumstance. The greatnesse of the Giver.

THe dignitie or preeminence of any Principle enno∣bleth and inhaunceth the Effect; so noble Parents produce noble Children; a meane worke proceeding from an excellent Workeman, winneth by relation to the Author, I know not what more credit and reputa∣tion, then if it had proceeded from an Artificer of lesser account. In like manner a gift comming from a great Person, carieth ever a sente of a certaine greatnesse, and rellisheth ever eyther of Nobillity, Excellency, Supe∣riority

or all. Charles the fift in his long troublesome warres in Germanie, beeing almost ever pressed with want of money, and vnable to remunerate the Services of divers Dutch Captaines and Nobles whom hee had entertayned, after any great exployte perfourmed by them, to acquite their service in some sort (which Alex∣ander would have repayed with Citties, or States) hee was accustomed in the open fielde in midst of his No∣bles, to call such a Captaine or Coronel before him, and there in the presence of the whole Campe, take a gold cheine from about his owne necke, and put it about the neck of the other, & so embrace him, & thanke him, and with this honour, so solemnely circumstanced, by such a Person, as the Emperour, with such acknowledge∣ment of his desert and valour, with the view of all the Armie, many of them esteemed this favour greater, then if in very deede hee had given them a Cittie: for they valued that cheyne more, then many bushels of the like gold, but not of like glory: for the onely Empe∣rours Person, and the taking of it from his Necke, han∣ged at it such a pretious Iewell, as in warlike conceits, a million of golde would not countervaile: and it was esteemed a sufficient testimony of honour, for a Marti∣all man to vaunt of, all the dayes of his life. There be also divers reasons, why the dignity of the Giver, in∣haunceth not a little the value of the gift. First, all gifts are signes of love and affection, and therefore as the love of a great Personage caeteris paribus, is much more to be prized then of a meaner, so the giftes issuing from such affections ought more to bee accounted. Second∣ly, if the Giver be wise and discreete, it argueth he estee∣meth vs to deserve such a benefite, the which reputati∣on

deserveth no small estimation. 3. If the Giver bee vertuous, it is to be thought, he specially regardeth ver∣tue in bestowing his favours; therefore the gift shewing a testimony and warrant of his opinion, giveth forth a blazon of the receyvers honestie, which winneth credit and fame.

2. Circumstance. Strangenesse in the Giver.

GIftes given by friends, and such as we are well ac∣quainted withall, in regard they be vsuall, be there∣fore by some lesse esteemed, for friendship and familia∣ritie enforce for most part, a mutuall communication a∣mong friends of fortunes favours. But when the Giver is a meere stranger, and yet vpon kindnesse with alacrity bestoweth benefites vpon vs, it cannot but proceed, ey∣ther from a most bountifull nature, kinde and loving, or else from a singular conceit they have of vs, or both, which both deserve love and reciprocall gratitude a∣gaine. This kindnesse Abrahams servant and surueyor of his landes, desired to trie, in the Mayde hee was to bring home for his Masters Sonne Isaac, out of the land* 1.117 of Mesopotamia, that if she vnknowing him, after hee had demaunded her to drinke, shee had sayd she would not only shew him that favour, but also give his Camels to drinke likewise, that such a bountifull Woman was a fitte wife for his purpose; and as he prayed and wished, Rebecca performed.

The like courtesie shewed Moses in defending the* 1.118 Daughters of the Priest of Madian, from the

rusticall proceedings of the Shepherds, who hindred them from watering their Sheep: and therefore was kindly & deservedly invited by their father to soiourne with him in the time of his flight from the face & fury of Pharao: wherefore it is held for great civility, and as a signe of a noble nature to entertayne strangers kindly; and contrarywise for extreme barbarousnesse to abuse or vse them currishly. And for this cause God com∣manded the Iewes not to molest strangers, Advenam* 1.119 non contristabis.

3. Circumstance. If the giver be our speciall friend.

GIfts may proceed from welwillers, and friends: these two differ much: for we may have many well-willers, but very few speciall friends: well-willers be generall friends as all them of our kindred, common good loving neighbours, with whom we live in dayly conversation, and passe our time, repaying one good turne with another. Speciall friends be such as we re∣pute so deere vnto vs as our owne lives, whose councell* 1.120 we vse, whose secrets we know, whose familiarity, trust, honesty, good will we preferre before all others: and such be very few, two, or three at the most, for more in∣tire friendship cannot comport, because betwixt such friends must passe such intercourse of affaires, such com∣munication, such comforts, compassions, congratulati∣ons, advises, reprehensions, perswasions, disswasions, managings of negotiations, and in fine, such mutuall care and solicitude betwixt the one and the other, as if a man distract himselfe with many, he cannot possibly be

complete friend to any. Wherefore Plutarke wittily and prudently commended that sentence of Pythagoras, Ne multis manum inijcias, Give not thy hand to many:* 1.121 his meaning was, that he should not betake himselfe to a multitude of friends. The gifts then of such familiar intire friends, ought much more to be esteemed, then if they came but from ordinarie weil-willers, as for ex∣ample, no doubt but David prized more those gar∣ments his beloved friend Ionathas gave him off his own* 1.122 back, with other furniture of warre, above all the other apparell that ever he wore in his life. The reason why this circumstance qualifieth the gift, I take to be the cordiall amitie and friendship from which it procee∣deth, and ever representeth to the eye of the receiver.

4. Circumstance. If the gift be exceeding deare vnto the giver.

NO doubt but that solemne sacrifice which God commanded Abraham to offer vp vnto him, which touched him so neere, and pierced his heart so to the quick of his only sonne Isaack, miraculously conceived the hope of posterity, & that seed whence-from his ex∣spected Messias was to descend, was so much more ac∣ceptable vnto God, how much more it was deare vnto Abraham. And it seemes that God, to shew how deare a gift he willed him to offer, particularized the dignifying* 1.123 circumstances thereof, by saying: Tolle filium tuum, Take thy sonne, if he had commanded him to offer any of his servants, or of his kindred, it had not beene so much, but to deprive him of his sonne, was no small corrosive

to a kind, loving, fatherly hart. Vnigenitum: If Abraham had had more sons, the precept had not bin so severe, to have lost one: but being his only heire, that aggravateth exceedingly the fact: Quem diligis: whom thou lovest: if Abraham had hated his Son, for his ill deportment, if he had bin a dissolute prodigal hare-brain, then the case had bin altred, but being vertuous, prudent, modest, & affec∣tually beloved of his Parents, the commandement was bitter: Isaac; Mirth, or ioy, or laughter, not only because Sara laughed, when the Angel promised her, she should conceive in hir old age, but also for that children born of parents in their last yeers, are commonly more comfor∣table and more delightfull vnto them, then those which were begotten in their youth. Offeres eum in holocaustum. Thou shalt offer him for a holocaust. What terrible blo∣dy wordes were these in the cares of a father, to imbrue his hands in the blod of his only deare son? The precept was rigorous, the gift pretious, Abraham obsequious, & the kind commander in shew severe, but in effect propi∣tious: yet all conclude, that the excessive dearenes of the gift vnto the Giver, exceedingly augmented the value therof; the poore widow of Sarepta, who in the extreme darth of the country had nothing to relieve hirself & hi•• son, but a little slowre in a pot, & a little oile in a bottle, yet in regard she so willingly imparted part of that litle to Elias the prophet, it semed God wold not let that flo∣wer* 1.124 & oile diminish, vntil such time as the sterility was past. The like we may say of that other sily Soule, which of her necessary sustenance cast 2. mites into the com∣mon chest of the temple, & for that cause by Christ him selfe, was reputed the liberallest benefactor to that chur∣che, because the necessity of the gift declared the mag∣nisicency of hir mind. And generally where a person de∣priveth

himselfe of any thing, which he accounteth and prizeth much, there cannot be but great love and affection, for therein he overcommeth great difficultie, which men commonly proove in the accomplishment of such difficill effects: and moreover, a man by spoy∣ling himselfe, of that is very deare vnto him, sheweth e∣vidently, that his friend is much more dearer, for whose cause he doth willingly want it.

5. Circumstance. The greatnesse of the Gift in it selfe.

THe fuller Fountaine causeth a greater Spring: the better Plant the more pretious Fruite: the fatter Soile the more plentiful Harvest: and the kinder Heart the greater Gifts. Among speciall and intier friendes, Gifts admitte not degrees of greater or lesser, because such have all their goods and habilities, one at the becke and least intimation of an other: whereupon grew that solemne sentence, Amicorum omnia sunt communia. But this Circumstance holdeth among our common friends and generall wel-willers, whose affections by little and little discover themselves vnto vs: and this rule is not to be esteemed one of the worst, that greatnesse of gifts argueth greatnesse of good will: for although some few prodigall persons lavish forth their substances for a vaine proiect and estimation to be reputed liberall, bountifull, and despisers of Fortunes favours: yet when evidently we are not certayne our Well-willer is such a braine-sick person, right Reason teacheth vs to inferre out of the greater gift the greater good will: and con∣sequently

to deserve a correspondence of a semblable affection.

Some gifts are so exceeding in value and so vnpri∣zable, that a man is never able perfitly to recompence them, as for example, yong Toby conferring with his old father what reward they should bestow vpon the Angell Raphael, who had guided and protected him in* 1.125 all his iourney, said thus vnto him.

What reward shall we give him? or what thing worthie of his benefits? he carried me, and brought me back againe in health: he received the money of Gabelus: he procured me a Wife, and delivered her of the Devill, he comforted her parents, he hindred the Fish from devouring me, he hath caused you see the light of heaven, and thus hath he replenished vs with all good things. What condignely may we for all these bestow vpon him? But I beseech you father to request him, if perhaps he will vouchsafe to accept the one halfe of all these ri∣ches we have brought.

Thus the gratefull Toby ac∣knowledged the Angels gifts greater, then he could ever satisfie: howbeit in recognition of his good will, he offered halfe he had, whereby with the greatnes of the remuneration, he intended to declare vnto the Angell the greatnesse of his affection.

It is a common received principle as well among prophane philosophers, as sacred writers, that the gifts of God, of nature and grace; the gifts of parents, of body and life; the gifts of instructors in learning and manners are vnvaluable, and inecompensable: for as vertue, learning, body, life, soule, grace, farre surpasse in degree and perfection all other riches and treasures whatsoever, so all men in respect of such persons must

for ever hold themselves obliged, and never out of debt: because the vertue of gratitude is such, that a man should ever recompense the benefit received like the earth, which receiveth one graine of ••••lieate, and yeeldeth therefore twenty and more so benefits should ever be repayed with interest, for if we returne lesse we remayne in debt, if equall we seeme to exchange, and rather follow the law of iustice and equalitie then of friendship and amitie: therefore by gratitude we ever ought to exceed the gift in value, which we receive, wherein equalitie releeseth recompense, and the excesse an emulous superioritie in good will.

Zuxis a famous Painter so prized his Pictures, that he gave them all away, and never would sell any, be∣cause he thought them so pretious, as no gold could countervayle them. Some others I have knowne who esteemed no lesse their literall labours, because they were of-springs of wit, distilled from the purest spirits in their braines, the which therewith they had aboun∣dantly consumed, and therefore not to be bought with any treasure: besides, bookes divulged are generall gifts, and common communications of wisdom, the which ought so much more to be esteemed, how much wisdome surpasseth all worldly wealth: bonum quo com∣munius eo melius, and every good, the commoner, the better: for it were malitious perversitie, to withhold from others a good thing profitable to many, without our impeachment and hindrance: wherefore I cannot but condemne that repining indignation of Alexan∣der the great, who vnderstanding that Aristotle his in∣••••••••••or had divulged publiquely his booke of Meta∣physicks which he had taught him privatly, wrote vnto

him in anger, that in so doing he had left him nothing peculiar, whereby he might excell all others in know∣ledge and science, as though it grieved him that any man should be wise except himselfe. With how much more reason and charity desired Moses, that all the people might prophetize, Quis tribuat vt omnis populus prophe∣tet,* 1.126 & det eis dominus spiritum suum?

6. Circumstance. If the gift tended to our great good or riddance from some great evill.

A Showre of rayne after a long drought, is more worth, then ten showers another time: Money lent a Merchant falling bankerout to vphold his credit, may be accounted so much money given. Those loaves of bread and that sword Achimelech gave David in his flight from the face of Saul, were questionles in his pe∣nurie,* 1.127 ten times more gratefull and acceptable, then in his abundance. Therefore it is great prudence & friend∣ly policy to reserve gifts, and helps for men till great wants, because they prize a little more then, then much another time. And withall it deserveth consideration, that in such cases, not only the affection wherewith we bestow the benefit vpon him, but also the good which ensueth, and the evill which he eschueth, and all such desiderable consequent effects, are thought intended wished, and to proceed from that favour we shew in such a case, so opportunely, and in such extremity.

7. Circumstance. If it be given with alacritie.

I Have received some gifts of friends, given with such a promptnes, alacritie, & shew of affection, as in very

truth it seemed vno me, that the very manner of giving doubled the gift. When the Angels came to Abraham in the vale of Mambre, he invited them to dinner with* 1.128 such alacritie, so civilly and affectuously, as in very deed they had seemed to have vsed him discourteously if they had refused his importune courtesie.

1 If you fa∣vour me, 2 passe not your servant, 3 I will bring a little water to wash your feet, 4 and rest vnder the tree: 5 I will bring you some bread, 6 and you shal 〈◊〉〈◊〉 your harts, 7 and then you shall depart: 8 therfore you came this way: the Angels accepted his invitation, 9 and the good old man ranne presently and brought the tende∣rest and best calfe he had, and caused one of his servants to kill him, 10 & Sara in as great haste moulded paste to make thē ember-cakes: 11 when all was done Abraham stood & served while they sat downe.

All these circum∣stances shew the great desier that Abraham had to enter∣taine those strangers. I have seene some men so ready & prompt to grant what was requested them, that they would have moved almost an indurat hart to have loved them, for no sooner you had represented your desier vnto them, but presently you should have had such a re∣solute answere as possibly you could have exspected in your heart, from the most deare friend you had in the world. Mary sir with all my heart, and I give you a thousand thanks you would shew me such a favour, as to demaund such a thing at my hand: this is not suffici∣ent, will you more, better? &c. and this they did not ceremoniously, but really, the face, hand, gestures, and deeds, all sounded the same.

8. Circumstance. If it were given by our enemies.

THe law of Christianitie correcteth the errours of corrupted Nature, and directeth men assisted by Gods grace, to love their enemies, and shew good will to them, who beare ill will to vs. Herein wee are com∣maunded to imitate our heavenly Father, who stayeth not the beams of his Sun from lightning & heating his most obstinate enemies, as Pagans, Iewes, Turkes, he∣retikes and obstinate sinners: nor with-holdeth the sweet showres of rayne from watering, suppling & nou∣rishing their landes and possessions, yea, & if we see our enemies Oxe or Asse erring, he enacted a strict precept to returne them to their Master: and if he were hungry,* 1.129 hee commanded vs to feede him; Si esnrierit inimicus tuus ciba illum: si sitierit, da illi aquam bibere, prunas enim* 1.130 congregabis super caput eius, & Dominus reddet tibi. Here hee giveth a singular good reason why this Circum∣stance of enmitie encreaseth the value of the gift and most effectually mooveth to love: for, bestowing bene∣fites vpon our enemies, we heape burning coales vpon their heads, able to consume and drie to dust all the ma∣lignitie of malicious enmitie: for our Enemies recey∣ving favours, where they expected furies, and reaping benedictions and giftes, where they expected maledi∣ctions and hurts, cannot but be mollified, and well per∣ceive that charitie lodgeth where they supposed malice lurked, and in lieu of revenge, they cannot but returne love: for as benefites at enemies hands were not deser∣ved, so being bestowed they deserve to be loved.

9. Circumstance. If it were granted without suite or request, of the Givers owne accord.

IT is a principle of Statelinesse, among great Persona∣ges, to vse long delayes in granting Suiters their re∣questes: if it be to bestow some gift, in delaying, they thinke men more depend vpon them, and the difficulty of obtayning will make them esteeme it more. If in pardoning some offence, then by delay of graunting, they cause the offenders in the meane time to conceive thereby the foulenesse of their faults, and in others, the* 1.131 rigorous severitie held in pardoning, will strike a terror of offending. But howsoever it bee, long delayes, and many suites vilifie the giftes in both: for charè emitur, quod precibus emitur, it is bought dearely, which is pur∣chased with long prayers. For importunitie of prayers will wring out favours almost perforce, because a man to be rid of such molestations and clamorous requests, had rather graunt a suite against his will, then endure such importune petitions: the which our Saviour de∣clareth by the example of the wicked Iudge, who al∣though he neither feared God, nor respected man, yet the poore widdowes importune prayers enforced him to condiscend to her suite. And questionlesse, it cannot be denyed, but that when a person hath gotten his de∣sire, after many petitions, suites and supplications, he e∣steemeth it more then halfe bought. Wherefore those Magistrates and Princes which graunt favours and give offices to persons of desert without suite or supplicati∣on,

are greatly to be commended: for certainely those that sue for temporall offices or spirituall dignities, by gifts, friends, or other meanes made by their owne pro∣curement, should ever be esteemed more vnfit caeteris pa∣ribus then they who live quietly, and hunt not after such dangerous places, for it seemeth he conceaveth not wel, what charge a Superiour taketh vpon him, and what good partes and sound vertues such an office requireth, which laboureth so extremely to be invested into such a place and dignitie. For albeit Qui Episcopatum desiderat, bonum opus desiderat, yet I will not say, but most non bene desiderant: for I feare, such gapers for preferment, ayme rather at the gayne, then the payne; and love better the fleece then the flocke.

10. Circumstance. If the Person by giving was endangered or endammaged.

FAvours, benefites, gifts, are often confounded, and yet in deed in rigour of speech, they be not all one. If a Prince shew a kinde countenance towards any of his Courtiers, or graceth him with any kinde gesture in remonstrance of good will, every one will esteeme these favours, but not account properly eyther benefites or gifts. If a man be assaulted by theeves, and stand in dan∣ger of death, if casually a passenger succour him, and so save his life, well we may say, praestitit illi beneficium, hee did him a pleasure, or benefit, but not that he gave him a gift. For Donatio, whencefrom proceedeth Donum, is libera translatio iuris, dominij: possessionis, vsus, vel vsus∣fructus

alicuius rei in aliquem. Giving is a free translation of the right or title, of dominion, possession, vse, or fructification of any thing to any man. Sometime it happeneth, that the gift bringeth with it, not onely the title of some right, but also it serveth vs presently to rid vs from some evill, as was sayd above in the 6. Circum∣stance; and dayly experience teacheth, that before men fall to extreme distresse of povertie, discredite, impri∣sonment &c. good friendes succour and relieve them with money; in such extremities the money is a gift and a benefite, because it conferreth some good, and delive∣reth from some evill. Otherwhiles it chanceth, that the Giver, to doe vs good, depriveth, not onely himselfe of the gift he giveth, but thereby he incurreth some great perill, danger, or evill. As befell Achimelech, who re∣lieved* 1.132 David in his passage from Saul, for which chari∣table courtesie, he incurred the Kings disgrace, and af∣terwards lost his life. And in this Circumstance enter many and various degrees of danger and dammage, for the greater perill, or grievouser evill incurred by the* 1.133 gift, encrease the goodnesse and valuation of the gift, and argue a greater good will: and there ought pre∣cisely to bee examined and exactly considered: for as this case occurreth dayly, so it ought to bee weighed marvailous circumspectly.

4. Circumstances more.

VNto the former Circumstances, we may for better distinction & fuller comprehension of the matter, adde 4. more. The first is, Vehemency of affection, which appertaineth to the maner of giving, & may be

reduced to the 7. Circumstance of Alacritie: yet in very deed these two differ: for divers times wee give things speedily, and quickly, because wee esteeme them not much, or for some interest, or other respect; albeit with no great affection: yet the way to wade into mens heartes, and discover whether they bestow their bene∣fites vpon vs, with such intire and full affections or no, may bee these. First alacritie in giving is a good signe. 2. If in the giving we perceive the giver much presseth himselfe. 3. If the gift be great in it selfe. 4. If some danger be imminent vnto the giver for such a gift. 5. If the giver be our intire friend. 6. If our capitall enemie, for therein we may thinke, he by a vehement charitable good will, overcommeth himselfe.

The second is, if the gift be common to many; as if a Prince bring a Conduit of most excellent water into the Centre of a Cittie. If a Noble man erect a great Hospitall for the poore, blind, lame, and impotent. If a devout Cittizen give all he hath to builde a Church, Bridge, or such like charitable workes, these benefites, as they are extended to many, so they are more worthie in this respect, then such as are communicated to few.

The third is, if in giving gifts among a multitude of equall desert, one be singled from the rest, vpon whom it is bestowed, for in such a case, affection signiorizeth, and love maketh election, because when in the recey∣vers there is none or small difference in merite, then the determination resteth vpon the givers good will, which then may best be declared, when among many, special∣ly one is severed.

The last is lacke of interest, for such gifts as are vn∣spotted with any blemish of private profitte, warrant vs▪

of a sincere affection: but how may we know, when gi∣vers ayme rather at vtilitie then amitie? first, if wee be well acquainted with their prowling, shifting, crafty, vndermining nature, we may assure our selves, that that flame is the effect of sea-coales, which carrieth ever more smoake of selfe-love, then fire of refined good will. 2. If apertly by some circumstance of speech or request he maketh, we see evidently some commoditie conioyned, as for example, in all suiters presentes, a man of a bad scent may easily feele a smell of profit, which perfumeth those gifts. 3. If a mean man bestow a great gift vpon one in authoritie, which hath no neede of it, such a token for most part telleth his masters errand, to wit, that such a present must prepare the way for some future favour: and this rule we are to thinke holdeth so much the surer, when the giver is in some want and ne∣cessitie. 4. If the customary vse of such giftes require some interest, as commonly poore mens New-yeere giftes, require better recompensations then they bring.

Certaine Corollaries deducted out of the precedent Discourse of the Motives to Love.

THe first Corollarie concerneth the love of God, the which in giving vs the second Person in Trinitie, to be our Saviour and Redeemer, hath almost observed all these Circumstances of giftes in a most emminent de∣gree, as, if I would enlarge this Chapter, I could make most manifest: but every discreet learned Divine, with∣out much labour, by appropriating onely these generall

considerations to those speciall meditations, may per∣forme it by himselfe.

The second Corollarie, touching the Motives of Love, which are in number seventeene, for memories sake we may reduce to 3. heads. For love is an operation of the Wil; the Wil affecteth nothing but canded with Goodnesse; Goodnesse generally is divided into three kindes, Honestie, Vtilitie, Delightfulnesse, but in re∣gard that things profitable are esteemed good or badde, honest or vnhonest in respect of the end whereat they ayme, (for they be alwayes meanes, and levell at some ende) therefore I thought good to obliterate that second member, and in lieu thereof, insert conveniency or agreeablenesse to Nature: for such things we love for themselves, and as it were in them stay our affections, without relation to any other particular proiect.

Goodnes the obiect of our will, is the per¦fection or ap∣petibilitie of every thing reall or appa∣rant; and is divided into

• 1. Honest: which is the ob∣iect of vertue, and consisteth in conformitie to Reason: comprehending these mo∣tives to Love.
  • 2 Excellencie—in
    • Prudence.
    • Learning.
    • Fortitude.
    • Magnanimitie.
    • Temperance.
    • Iustice, &c.
  • 3 Bountifulnesse.
  • 4 Condonation of iniuries.
  • 5 Toleration of wrongs.
  • 6 Riddance from evill.
  • 7 The manner of giving gifts.
• 8. Convenient to nature, that is, agreeable to nature for the conservation therof, eyther in being, perfection, or preservation of the kinde, and includeth these motives to Love.
  • 9 Parentage.
  • 10 Beneficence.
  • 11 Necessitie.
  • 12 A speciall kinde of hatred causing vnion.
• 13. Delightful, that is, a cer∣taine kinde of goodnes poli∣shed with pleasure: or wher∣in pleasure specially appear∣eth, and containeth these motives to Love.
  • 14 Beautie.
  • 15 Profit—of
    • Soule
    • Body
    • Fortune.
  • 16 Resemblance—in
    • Nature
    • Affection
    • Iudgement
    • Exercise.
  • 17 Love of
    • Benevolence
    • cōcupiscēce

I am not ignorant that the immensity of mans will may chop and change these motives of love in diverse manners: for if we releeve often poore mens miseries for vaine-glory, we pervert the vertue of mercy; if some fast for hypocrisie, they abuse the virtue of temperance; if some pray with pride and contempt, as the arrogant Pharisee, they stayne the vertue of religion: and que∣stionles, any wicked man may love him that easily con∣doneth iniuries, not for honesty and vertue, but thereby to prevayle more against him, and crow more insolent∣ly over him, to coosin him the more boldely, and de∣ceyve him without punishment. Likewise, though beu∣ty be placed among the obiects of Delight, yet it may be affected for honesty; and so I say of almost all the rest. But heere I consider the first aspect, and connatu∣rall shew that all these obiects carry with them, and how they first enter into a mans affection, and are apt to moove: and in this sense I doubt not but theyr seates are right, and in consideration thereof, I have reduced them to these heades.

The third Corollary. It may easily be perceyved in every one of these motives, how much more is insinu∣ated then is sette downe, and a good Scholler with a flight meditation, may by discourse apply these gene∣ralities to particular matters, for the motive of pleasure or profite may be minced into many partes, and in e∣very one a number of particular reasons, found out apt to induce the perswasion of the same passion, and so I, say of the rest. Much more I could have added to every one, but then the Treatise woulde have growne too great, wherefore I iudged it sufficient to touch the tops of generall perswasions to stirre vp love, intending ther∣by

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by to represent occasions to wise men of discourse: for a slender insinuation will content a ripe apprehension, and affoorde matter enough to a sound iudgement. It might have passed a great way further, and have expli∣cated the supreame perfections in God, all which were able to moove a mans heart, much more then these we have delivered, because as they infinitly surpasse all here we feele, see, imagine or vnderstand; even so they would aboundantly stirre vp our affections to admire, love and adore him: yet also them I thought good to omitte as not so proper to our present intent; neverthelesse I cannot ore-slip some rude delineaments therof, therby opening the way to pregnant wits of pregnant matter.

The fourth Corollary appertayneth vnto the cir∣cumstances of imparting giftes or bestowing benefites. wherein it is to be noted for memorie sake, that we may consider foure things in the giving of a gift, all necessa∣ry, and all belonging to our purpose, as in the subscri∣bed Table shall plainely appeare.

In bestowing a gift we may consider the

• Giver and his
  • 1 Greatnesse.
  • 2 Strangenesse.
  • 3 Friendship
  • 4 Enmirie.
  • 5 His danger and dammage.
• Gift
  • 6 If exceeding great in it selfe.
  • 7 If marvellous deare to the Giver.
  • 8 If common to many.
• Receiver
  • 9 If it tend to his great good, or rid∣dance from some great evill.
  • 10 If in giving he be singled from the rest
• Manner of gi∣ving.
  • 11 If with alacritie.
  • 12 If without sute or request.
  • 13 If with vehement affection.
  • 14 If without interest.

The fift Corollarie respecteth the practise of the aforesayd Motives, the which may be vsed after this manner. First I suppose a man that intendeth to move passions, ought to have tyme and space to prepare himselfe for cursorie perswasions; for extemporall in∣ventions seldome make any deepe impressions, be∣cause as in such cases the inducements are not well examined, nor the manner of delivery premedita∣ted, so the poynt in question cannot be so substan∣tially grounded and forciblely perswaded, as if Arte in manner and matter had co-operated with Nature. Secondly, presupposed then a man have leysure to enrich his discourse, after one hath perused and well vnderstood the precedent Motives, he should glaunce over these Tables, and either in his owne meditation, or in perusing some short treatise of his matter of Love to be perswaded, reduce what he readeth to these heads set downe. As for example, if he exhort Sub∣iects to love their Countrie, Students to love learning, Souldiours to love Martiall Discipline: Men to love theyr Wives: Children to love theyr Parents: Wo∣men to love Modestie, in all these and such lyke, a little labour conioyned with this help will minister abundance of matter to stuffe an Oration, or Panege∣ricall perswasion.

Meanes or Motives to moove Hatred, Detestation, Feare, and Ire.

THe Philosophers vniversally define, that Contrario∣rum est eadem disciplina: Contraries are taught in like manner: and contrariorum contraria est ratio; con∣traries have contrary reasons: so to our purpose with great facilitie, we may now declare what Motives stirre vp Hatred by assuming the contraries to Love: for ex∣ample, if Love it selfe be a Motive to Love, then Hatred contrariwise is a Motive to Hatred: If resemblance in nature, affection, iudgement and exercise cause vni∣on and love; certainely, dissimilitude in nature, diffe∣rence in iudgement, disparity in affections, diversity or opposition in exercise, cannot but breed dissention and hatred. Wherefore hee that perfitly vnderstandeth the former Treatise of the Motives to Love, and of him∣selfe can si••t out their contraries▪ hath a sufficient Pano∣plie and Treasorie of Reasons to stirre vp Hatred.

Furthermore, for better intelligence it is to be consi∣dered, that Divines and morall Philosophers distinguish two sorts of Hatred, the one they call Odium abomina∣tionis; Hatred of abomination: the other, Odium ini∣micitiae, that is, Hatred of enmitie. For as in Love, we affect the Person and wish him well; so in Hatred of en∣miti••, we detest the Person and wish him evill: as, if I love my friend, I wish him health, wealth and prosperi∣tie: If the Iudge hate the theese, hee wisheth him the gallowes: But in this wee differ, that I love my friend, and health also, as good for my friend, so that my love is complete and intire: but the Iudge abhorreth the

theefe, and loveth the gallowes, as a due punishment and deserved evil for the theefe. Contrariwise, as in ha∣tred of enmitie, the person stayned with vice, mooveth me to detest him and wish him evill, so in hatred of abo∣mination, for the love I beare any person, I hate all evils which may befall him: for example, a man loveth his child, and therefore abhorreth death as evil of the child; a iust man loveth God, and therefore detesteth sinne, as an iniurie done to God; a man loveth his owne health, and therefore hateth diseases, or what else may crosse his health. So that here we have three things: hatred of e∣vill, in respect of the person we love: love of evill, in re∣spect of the person wee hate: hatred and love com∣bined in one respect of perfite enmitie and complete hatred.

Besides, as love levelleth at goodnesse, without desi∣ring or hoping for it, and onely taketh a good liking and complacence therein: so desire passeth further, and wi∣sheth the enioying thereof, albeit such a wish medleth not with hope of obtayning it; for many wish Mines of golde, States and Kingdomes, which they never ex∣spect, nor hope to possesse: Hope addeth expectation, for perceyving some probable possibility of purchace, she standeth wayting how to come by it. For example, Cardinall Wolsey in his yonger yeeres perhaps loved, and desired the degree of a Cardinall, but yet being so farre from it, he had small reason to expect it, but after he was entertained of the King, and imployed in affaires for the State, then he got ground for expectation, and so fell into the passion of Hope. On the other side, hatred first detesteth the evill in it selfe, either of enmitie or abomi∣nation, as wicked men, death, dishonor, &c. without

relation to vs or our friends. Detestation fuga or flight abhorreth them as hurtfull to vs or our friends: but as yet they beeing afarre off, and not very likely to befall, entereth not into the passion of Feare, the which then stirreth, when danger approcheth. Ire proceedeth from some iniurie offered, and therefore hateth the inflictor, and by all meanes possible seeketh revenge. Wherefore Ire, Feare, Flight, including every one of them a cer∣tayne sort or spice of Hatred, what generally can be said of it, will serve for all them in particular; howbeit, some speciall considerations we will set downe in speciall for their peculiar Motion.

Particular Motives to Hatred of Enmitie.

ALthough, as I sayd above, the Motives to Love contraried, be good meanes to perswade Hatred: yet for that, as Philosophers say, Bonum ex integra causa consistit, malum ex quolibet defectu: Goodnesse cannot consist without the integrity of all partes, evill may and ordinarily doth happen vpon every defect: that a man bee in health, it is necessary every humour hold his iust temper and proportion; that a man be sicke, it is enough that one humour onely exceede: that an harmony of Musicke be good, all partes must keepe tune, time, and apt concordance; that it be badde, one iarring voyce will disconsort all: in like manner, that a man be honest and good, is required that hee be endued with all Ver∣tues: to be nought or ba••••e▪ it is sufficient he be a drun∣kard, a theefe, a whoremas••••••▪ an vsurer, or infected with any one vice, &c. Wherefore honest love supposing a man to be vertuous absolutely, thereupon groundeth

most effects of kindnesse, and therefore the contrarie∣ties thereof will not so aptly moove hatred, as some o∣ther particular considerations: for example, wee deter∣mined, that tolleration of wrongs, mooveth a man to love: the contrary of this will hardly stirre vp hatred, for if wee grant, that him we hate refused to suffer any wrongs for vs, but avoyded them with mayne & might, we may well conclude, he doth not greatly love vs, but violently we should inferre therefore, that hee deserved hatred; and so I say of some others, therefore for more perspicuity, and that wee may find out more vrgent ar∣guments to induce men to hatred, the case is to be sif∣ted a little more narrowly. In hatred of enmitie we de∣test the person, as stayned with evill, sinne, vice, or wic∣kednes, for which we wish him iustly punished: where∣fore all these reasons which induce vs to conceive the greatnesse of his offence, or the indignitie of the per∣son, or ill demeanour of his life towards God, in him∣selfe or his neighbour, all these aboundantly will excite hatred against him. Sometimes occasion wil be offered to moove the passion of hatred against some particular person, as to inveigh against a Traytour, or publike ene∣mie to the State or our selves: otherwhiles against a whole State, as Turkes, Iewes, Pagans, Heretikes, Re∣belles against a Common-wealth, or some Kingdome which warreth with vs: and as these evilles are diffe∣rent, so by divers meanes we must perswade our audi∣tors or friends to hate them.

A private person may be brought into contempt and hatred by Motives gathered from these three Princi∣ples. His Ingresse into this world: His Progresse of life: His Egresse or death.

His Ingresse. § 1.

1 IF his Parents were base, wicked, or infected with any notorious vice; if deformed in body, or mar∣ked by any monstruositie of Nature.

2 If the manner of his begetting was vnlawfull, as Bastardy, and herein be divers degrees of fornication, a∣dulterie, incest, sacrilege.

3 If he were born at such a time as the influence of the heavens had some extraordinary action in the tempring of his body, as dog▪ daies: or at what time his father was in prison for some demerit: or in time of great plagues or diseases, or commotion in the common-weale.

4 If he were borne in a bad place; as a wicked Coun∣try, among vitious people: if in a City treacherously in∣clined, or hath bin branded with any notorious vice, or persons infamous.

5 If his mother in her childing died, or was tormēted in bringing him into the world, with more vehement pangues, then women commonly suffer: or if before his birth, his good father dyed, as though God would not vouchsafe to let the wicked child behold his fathers face▪ or presently after hee was borne, wherein God shewed him a most speciall grace, to take him away be∣time, lest his wicked sonne had caried his grey hayres with sorow to his grave.

6 If in the childish yeeres he accustomed to steale, lie, sweare, or were addicted to any vice, which shewed the first buddes of a blasted body, and corrupted soule.

But some will obiect, as I have heard divers, what fault have I if my Parents bee vicious and base? And what commendation is thine, if thy parents bee vertu∣ous and noble? and yet, who is hee, that had not

rather have beene borne of vertuous then vicious, noble then ignoble Progenitors? That is no fault but a staine, this no vertue but an ornament: men know full well, that waters, which runne thorow stinking soyles, carrie an vnsavory smell: and that winds and vapours drawne from infected places, are plaguie messengers to many Countries: in like manner, Parents naturall propensi∣ons to wickednesse, imprint for most part in their chil∣dren, a certaine resemblance: wherefore as these exter∣nall respects be not invincible arguments to convince a vitious nature, or a corrupted soule: so when in the pro∣gresse of life, we infallibly discover an exorbitant badde carriage and brutish demeanour, then we may well in∣ferre, that the first staines and infections were ominous presages of future malice: as if Nature had foreseene what an infamous guest was to lodge in that body, and therefore prepared a lodging correspondent: Adam had a Caine, Abraham an Ismael, Isaac an Esau, Iacob a Dan, David an Absolon, and many godly Parents, vn∣godly children, which argueth manifestly, that neither good nature in Parents, (for what bodies could bee more perfit then those of Adam and Heua, wholy fra∣med by Gods owne handes, and consequently could have no defect?) nor vertuous example, nor provident instructions can suffice to withdraw a man from wic∣kednesse, if his wicked will intendeth to follow it.

What, have not many Bastards prooved well? Yes, but more have prooved ill: and consequently wee may presume they will become rather vitious then vertuous; for as the Cannon law well noteth, such children are* 1.134 not brought vp with like care and vigilance of their Pa∣rents as other legitimate: and commonly such spu∣rious

ympes follow the steppes of their bad parents.

His Progresse. § 2.

THe persons whome wee intend to moove to hatred* 1.135 ought to be considered well before wee represent vnto them the filthinesse of the mans vice for which we intend to make him odious vnto them: for such is the corruption of some companies, as great sinnes with them are little accounted: for example, he that would disgrace a souldier in the Campe, by vehemently exag∣gerating the mans fornication, should little prevayle: or a Merchant among Merchants for vsury, in taking ten in the hundred: or drunkennesse among the Dutch men: and such like offences before, such persons, who eyther will boast of them, or defend them, or at least extenuate the deformity of them: wherefore in every company that vice specially must bee noted, which a∣mong these men is most detested, as treachery and co∣wardlinesse among souldiers, bloud and cruelty among Citizens, all sortes of heynous offences among grave, sober, iudicious, and vertuous hearers.

As in every vertue there is a lowe degree, a meane,* 1.136 and an excellent: for there be beginners, goers forward and perfite, incipientes, proficientes, & perfecti. Likewise in every vertue there is a supreame excellency, rare, sin∣gular, and admirable; in temperance virginity, in forti∣tude apert perilles of death, in prudence present resolu∣tions, deepe councell in affaires of greatest importance, as manage of States, and governement of Kingdomes. In iustice neyther to spare friend, father, mother, nor childe, who offend and transgresse the Lawes. In mag∣nificence

to dispend great treasures readily for the ho∣nour of God, and generall good of the realme. In mer∣cy easily to pardon iniuries against our owne persons. As, I say, in every vertue there are found these degrees and eminent perfections, so in vices and offences there appeare varieties of excesses in the same sinne; as in theft he that robbeth a rich man, and taketh fourty shillings from him, can not be compared to him that stealeth a kowe from a poore man, wherewyth hee sustayned his wife and whole family, wherefore the enormity of the sinne ought greatly to bee weyghed. Agayne, in vice some so farre exceede, as they passe the common course of vitious persons, and arrive at a certayne ferall or sa∣vage* 1.137 brutishnesse, delighting in nothing but wicked∣nesse, as beastly pleasures, violent extortions, cruel but∣cheries, and such like barbarous beastlinesse, whereby they make shew to have lost all reason and humanity, and onely follow the fury of every inordinate Passion.

Moreover it is to be considered, that as every vice hath her intension or vehemency in malice and wicked∣nesse, so she hath an extension and various kinde of de∣formities: for example, theft hath vsury, coosonage, pilferings, burglaries, robberies: murther hath woun∣dings, lamings, man-slaughters, wilfull-murthers: so in intemperance, gluttony, &c. In our present case, these will mightily aggravate the persons wickednesse, if we can proove him in sundry vices to have committed va∣rious excesses, and in every vice not to have wanted variety.

Yet all the enormities a vitious wretch committeth in the progresse of his life may bee reduced to these iij. heads; Irreligion towards God, Iniustice towards men,

beastlinesse in himselfe.

First, If towards God he hath beene irreligious, an Atheist, an heretike, one that vpon every little hope of preferment or gayne, would change and alter his Reli∣gion: to this purpose I cannot here omitte an excellent History, penned by Eusebius and Zozomenus, of Con∣stantius the father of Constantine the great; who at what* 1.138 time the inferior Magistrates in every Province, by the decrees of the Emperours, most severely persecuted Christians, and with sundry sorts of exquisite torments bereaved them of their lives: Constantius to trye his Courtiers constancie in Christian Religion, put it free∣ly in their election, eyther to sacrifice vnto the Idols, and remayne with him, and keepe their former places and honours; or if they would not, to leave his company and depart from him: presently they divided themselves in∣to two parts, some offered to sacrifice, others refused: by this the Emperour perceived his servants mindes, and thereupon discovered the plot he had cast: wherefore reprooving the former, commending the latter, expo∣stulating with them their feare and timiditie, highly ex∣alting these for their zeale and sinceritie, and finally iudging them vnworthie of the Emperours service, as traytours to God, expelled them from his Pallace: for how, quoth he, will these be trustie to their Prince, who are trecherous and perfidious to their God? the others he appointed to be his guard, to wayte vpon his body, and to be keepers of his Kingdome: averring that hee doubted not of their fidelity to him, who had beene so faithfull and constant in professing and protesting their beleefe and religion.

Secondly, If he conspired against the Prince or State,

molested the Magistrate, iniuried the Innocent, com∣mitted Murder, Rapine, Theft &c. If he be of a bloody nature, delighting in quarrels and brawls: or in fine hath perpetrated any notorious offence, whereby the Com∣mon-weale, or present auditors are damnified, either in reputation, or any other way.

Thirdly, If he be convinced by good reasons, guilty in any one vice; that is to be amplified after the best manner: specially, if there appeare in it any notable cir∣cumstance, as oppression of Widowes, Orphanes, Wo∣men, poore & needy men, honest, devout, or ecclesiasti∣call persons.

Fourthly, If he hath iterated often the same sinne, so that it is rooted in him and become connaturall: and consequently we may despayre any emendation: then the obstinacie of his perversity deserveth greater repre∣hension and detestation.

Fiftly, If hee hath committed various offences, the conglobation and annumeration of them, one aptly falling in the necke of another, cannot but stirre vp ex∣ceedingly the Auditors to abhorre him: for this exten∣sive variety representeth the person almost wholy cove∣red with vice and iniquitie, in whose heart, as in a most filthy puddle, lie stincking all sorts of filthy offences.

Sixtly, If in himselfe he be addicted to lying, swea∣ring, periuring, cursing, lust, gluttony, drunkennesse, pride, ambition, envie, detraction, rayling, reviling, ga∣ming, &c.

Egresse. § 3.

ABout his Egresse, the causes and manner of his death are to be considered: as, if he were culpably

the cause or occasion of his owne death: if his death were violent, or any way extraordinary, whereby it may be gathered, that God extraordinarily rid the world of such a reprobate: if in his sicknesse he repented not, but rather despayred or presumed: if he dyed like a Candle which leaveth the snuffe stinking after it, that is, all men that knew him, reioyced that hee was gone, spoke ill of him, lamented of iniuries done them by him: if he left children of ill behaviour after him. These and many more such like considerations, will sufficient•••• serve to sift out the rootes and groundes whereupon amplifica∣tive perswasions must be built.

Hatred of a communitie. § 4.

IN exciting Hatred of a Communitie, Kingdome, Province or any Society. First wee may weigh their naturall dispositions and badde inclinations: and speci∣ally those, which most offend our present Auditors.

First, As if they be our ancient enemies, if by nature bloody, crafty, prowde, insolent in governement, im∣patient of Superiors or equalles: if cosiners, extortio∣ners, invaders vniustly of others dominions: ayders or abetters of rebelles or our adversaries.

Secondly, If their religion be Paganisme, Iudaisme, Heresie, or Turcisme: and in particular, some of their principall and most palpable errors should be touched, and if wee could discover any (as for most part all a∣bound) poynt or poynts they maintayne against the law and principles of Nature, then such a Position well declared, and the absurdities evidently inferred, cannot but worke great effects.

Thirdly, If in their temporall Lawes, they have ena∣cted any tending to tyranny and oppression, if to fur∣ther vice, and hinder vertue.

Fourthly, If they hold, pretend, or endevour to be∣reave our State of any part of preeminence, dignitie, signiorie, province or countrie thereunto belonging: if they have abused or iniuried our State, Prince, or Sub∣iectes any way, in person, goods, or fame &c. And in fine, the number of spitefull iniuries offered, cannot but stirr••••p the spirit of spite against them.

Hatred of Abomination. § 5.

HAtred of Abomination, as was sayd above, consi∣steth in a detestation of evill, for the love we beare the Person: as Iacob so dolefully lamented Ioseph (whom he supposed dead) for the tender love hee bare his per∣son: And how bitter is the memorie of death to that man, which hath peace and great felicitie in his sub∣stance, and that loveth extremely this transitory life? To move this Hatred, two things specially are diligent∣ly to be observed: first the Person beloved, and all those reasons which may stir vp his love: then the hurt of the evill, and all the harmes it bringeth with it: for example, we ought for the love of our owne soules, and the soules of our neighbours, detest and abhorre sinne, and the of∣fence of God: now all those inducements which moove vs to love our soules, strike in our hearts a hor∣rour of sinne, which is the death and destruction of soules. And all those reasons which shew the deformity of sin, stirre vp a detestation thereof. The generall Mo∣tives alledged above, applied to this particular, will

suffice to perswade vs to love our Soules: the nature & harmes consequent vnto sinne and all other evils, we would induce our auditors to detest, may be collected out of the common places of Invention, reduced above to Ansit, quid sit, quale sit, & propter quid sit.

Meanes to move flight and feare. § 6.

WE said, that flight or detestation was opposite to desier: and that desier was the wishing of a thing abstracted from hope or expectation thereof, as every beggar would be a King if he might choose, albeit he never had, nor is like to have any hope of the aspiring thereunto. Flight is a detestation of some evill, though not imminent, nor exspected, yet such an evill as we ab∣horre it and detest it, and possibly may befall vs, as a king to fall to poverty, beggery, or servitude he abhorreth; yet because he living in such prosperity conceiveth no danger nor perill, therefore he standeth in no feare. These two passions of desier and detestation, are stirred vp with the same motives that love and hatred of abo∣mination, for as all the reasons apportable to render the thing amiable, the same make it desiderable, so all the inducements which perswade the obiect of hatred to be abominable, all the same cause it seeme detestable. As for example, I have a vertuous friend whom I love in∣tierly, he converseth with Atheists, the more I love him, the more I hate Atheisme, as evill to him, and therefore I abhorre it should any way befall him. I am moved to abominate it as an extreme evill, for what can be more sottish, then to deny a God whom all creatures confesse and say ipse fecit nos, & non ipsae nos, he made vs, and not we our selves? what can be more beastly then not to ac∣knowledge

him nor his benefits, who every moment powreth vpon vs sundry favours? What horrible dis∣orders should we see in the world, if there were not sup∣posed a God that governeth and knoweth all, and at last with the ballance of his inflexible iustice will examine, iudge and reward all? No doubt but if Atheisme once enter into the hearts of men, vertue will be despised, and vice esteemed, might will rule right, and the rich op∣presse the poore, and epicurisme wil take full possession, edamus bibamus cras moriemur, let vs gull our selves with eating & quaffing, for after this life no other remaineth, and therefore little it importeth vs to live like beasts, and dye like dogs: all these and many more such like argu∣ments demonstrate the abomination of Atheisme, and also perswade evidently the detestation of the same, so that by applying the harmes or dammages of the evill, considered in generall, and absolutely in it selfe, to my selfe, or my friend whom I love, we may easily force flight and detestation.

Feare is a flight of a probable evill imminent: where∣fore two things must be proved & amplified to enforce feare: first that the evill is great: secondly that it is very likely to happen: the excesse of the evill may be gathe∣red out of the precedent discourses, the likelyhood, pro∣bability, or certainty we draw from sundry circumstan∣ces, as from our adversaries malice, & hatred against vs, their craft & deceit, their former maner of proceeding, wherunto we may annexe the impossibility or extreme difficulties to avoid it, as their might and our weakenes, their experience and our rawnesse: so that where there is obstinate & implacable hatred against vs; knowledge and foresight how to overcome vs; power and meanes

to put in execution potent malice and hatred, what wicked effect will not then follow?

The vicinitie also of the evill moveth much, for dan∣gers afarre off we little esteeme, as subiect to sundry ca∣sualities and encounters: but when they are neere, and at the doore, then it is time to be stirring. If an Oratour would by the passion of feare move the Italians, Al∣manes, and Spanyards to ioyne in league and wa••re vpon the Turke, he might vrge them in this manner. The Romanes in passed ages who with most carefull eye did foresee & prevent the dangers of their Empire, thought not themselves secure in Italy, except the Carthaginians were vanquished: but how much more neere are the Turkish Cities to Spaine, Germany, and Italy, then Car∣thage was to Rome? What a swift Navie of Gailies hath* 1.139 he alwayes prepared by Sea, and therefore in one night may enter either the coasts of Italy or Spayne? What an infinite Army, as well of horsemen as footemen hath he alwayes in a readinesse to invade, offend, and ruine whom he wyll almost at vnawares, at least them that border vpon him, ere they can be halfe prepared? Of what force is this tyrant? The Romanes still lived in feare of the Carthaginians, though divers times over∣come by them, and have not we much more reason to feare the Turkish puissance? What fortresses hath he woon from Christians? what Cities sackt? what Provin∣ces* 1.140 vanquished? what Kingdomes subdued? what Em∣pires spoyled, enioyed, possessed? Who ruleth now Africk? The Turke, either all, or most. Who signorizeth over Asia? The Turke. Who doth domineere over the greatest part of Europe? The Turke, his treasures are infinite, his victuals abundant, his people innu∣merable,

and so subiect and obedient, that they re∣pute it a favour to be bereaved of their lives at their Emperours pleasure. Are all Princes Christian able to leavie and maintaine an army of 300000. fighting men. Solyman brought so many before Vienna in Austria, what wil such a world of combatents do? nay, what will they not do? Cover the fields like Locusts, in expugnation of Cities, reare vp mountaines of earth in a moment, fill vp ditches with dead corps of their owne men to scale the walles, with the very sight of such an invincible multi∣tude strike terrour and amazement in the hearts of all them that shall see them or heare of them. His malice is* 1.141 no lesse then his might: what pretendeth he in Constan∣tinople? forsooth to be Emperour over all Europe, and successor to Constantine the great, this he claymeth as right, this he meaneth to win by might, this he resol∣veth to inioy at length. Did he ever yet overslip opor∣tunitie when Christians were at civill braules among themselves, or that he perceived any little advantage ready to further his plots? let Rhodes, Cypers, Buda, and the best part of Hungarie witnesse his vigilant malice, and malitious intent. Whom hateth he more then Christians? who hold him for an vsurper; who of right should possesse and inherit all he hath. Whose religion hath he extinguished in all those worthie kingdomes he now enioyeth, but Christianity? Whom calleth he dogs but Christians? But the Persian as yet holdeth him play, as potent as he, thirstie of his blood, as the Turke of Christians. If that were not, truly (except miraculously God preserved Christianitie) we should have seene all Europe over-runne: But why may wee not suppose that at last they wyll come

to some truce or cessation from warres for a long time, as a wearied with so much warring and bloodshed, or fi∣nally conclude a peace? and what then is like to befall vs? why rather were it not better now for all Christians to be at peace among themselves, and assault and invade him vpon this side, while we have the Persian to incoun∣ter with him on the other? O blindnes! O prowd ambi∣tion of Christian Princes! who seeke rather to spoyle their brethren of their owne with iniury, then they will warre against their common Adversary to recover their owne right.

Put case the Turkes breake over their bankes, and make a generall inundation over all Europe, what great harme might wee expect? what harme? God avert vs from prooving the Turkish tyranny? what man is secure* 1.142 of his lyfe in their Invasion, who hath eyther strength, wisedome, wealth, or nobilitie? whereby he may seeme eyther to have opposed, or hereafter oppose himselfe a∣gainst them? what Matrone, what Virgin, what Lady shall befree from theyr beastly violence? who shal keepe lands or livings vnder the clowches of such ravinous Kytes and devouryng Cormorants? whatsoever a man getteth with his sweate and industrie, when hee dyeth, the great Turkish Tyrant must inherit, and what he dee∣meth or pleaseth, shall be allowed the wife and chil∣dren.

The Gallies shall then want no Slaves to leade a hel∣lish thraldome, when they have vanquished so many as they may vse in all drudgery and slavery at their plea∣sure: the children, who are warlike in their infancy, per∣force shalbe taken from their parents, & sent into a farre country from thē, & there trained vp in martiall prowes

and Turcisme, and forget both father & mother, coun∣trie and kindred, and neither yeeld comfort ever to progenitors, nor receive any comfort from them. Many more such tyrannicall vexations, & barbarous cruelties I could recount, but he that will not be moved with these, I hold him neither a wise morall man, nor any way touched with one sparke of christian zeale.

Meanes to move Ire. § 7.

IRe includeth in it a certaine hatred of enmitie, and thereunto super-addeth a desier of revenge: the first part hath the same motives as hatred: and the desier of revenge may be revived, quickned and increased by the exaggeration of the iniury receyved, the greatnesse and enormitie whereof we have insinuated in the circum∣stances of bestowing benefits: for as gifts and favours procede from kindnesses and good will, so iniuries from hatred and malice, and therefore the contraryes of bountifull geving will demonstrate the heynousnes of spitefull iniurying: wherefore as we reduced them to foure heads, so we will these, to wit, the giver, gift, receyver, manner of giving; the iniurer, iniurie, iniu∣ried, manner of iniurie.

The Iniurer. § 8.

THe iniurers basenesse augmenteth the iniurie, as a buffer given a Prince by a Prince, were not so hey∣nous an iniury, as if a base peasant had done it▪ because as the greatnes of the Princes person ought more to be respected of a base man then of an equall Prince, so by beating him his contempt is accounted the greater.

Secondly, if the iniure•• be a wise, grave, and vertu∣ous

man, the iniury by the persons dignity increaseth: for example, if a Bishop or a famous Doctor dispraise, or iniuriously detract the good name of a Nobleman, Gentleman, or Cleargyman, for commonly every one will esteeme it truer comming from such a mans mouth; and it is like to make deeper impression in their minds, because such circumspect persons are not accustomed without great cause and vrgent reasons so to traduce any man.

Thirdly, if the iniury proceed from a publike Magi∣strate or officer of iustice whom it concerneth in equitie to procure and commaund, that every man have right, the iniury is greater: as if the Iudge or Iustice of peace infame any person called before them vniustly, the in∣iury is almost doubled, for the innocent suffereth wrong of him who in iustice was bound rather to save his cre∣dit, then so iniuriously to abuse him.

4. If the iniurer were before our most speciall friend, for that common grammaticall example that Amantiū irae a moris redintegratio sunt, that lovers ire sets love afier, and friends dissentions, renue, revive, & increase friend∣ship. This sentence I say must be seasoned with a graine of salt; and first in voluptuous love, and mercinarie friendship the rule holdeth, for when such lovers live in dissension, they want that pleasure they most desired, and therefore as one who long time wanteth drinke or meate after bringeth more hunger and thirst, and conse∣quently liketh and loveth his meate and drinke better then he did before, even so such want of wished de∣lights causeth a more vehement desier, and ioyfull pos∣session thereof. And yet this also must be vnderstoode when there is hope remayning of future fruition, for

otherwise love transporteth herselfe into mortall ha∣tred, as the spitefull malice of Putifers vnchast wife wit∣nesseth, in persecuting vntill death the chaste and inno∣cent Ioseph.

In faithfull love among vertuous friends small trifling iniuries are oftentimes occasion of more fervent and vigilant love, as a little 〈◊〉〈◊〉 in a beautifull face causeth the beautie better appeare, so frivolous wrangles and friendly frownes cause the amiable vnion of friend∣ship; But in great offences and premeditated iniuries, which admit no tergiversation nor amicable inter∣pretation, such of all others are most bitter and irrecon∣cileable: and therefore Aristotle well noted, that dis∣cords* 1.143 among brethren & friends were most vehement: for who would not be moved with iust indignation there to finde hatred, where he most affectually loved: there to receive iniuries where he expected favours; there finally to reape harmes where he iudged the of∣fender in duty obliged to do good?

5. If he have received any benefits at our hands, and in lieu of reward, recognition, and gratitude repaye vs with iniuries & ingratitude: and for this circumstance we reade that God in the old Testament expostulating the dayly iniuries the stiff-neckt Iewes offered him, he vsually reprehended their ingratitude with commemo∣rating the continuall benefits he had bestowed vpon them, as though such favours deserved better service.

6. If the iniurer with endamaging vs, endamaged greatly himselfe; as a flye to put forth a mans eye, leeseth her owne life, so many men both wickedly and iniustly care not to waste & consume their own wealth and sub∣stance in sutes and lawes so they may begger their ad∣versaries:

and not much vnlike him who said he could well be contented to be hanged, so he had killed his e∣nemy. I say this circumstance aggravateth greatly the iniury, because it argueth an excesse of malice, whereby the iniurer doth not only iniury me, against equitie and reason, but also rather then he will omit to harme me, he careth not to harme himself, as though he preferred my evill, before his own good, and iudged it better to hurt vs both, then his malitious mind should rest vnsatisfied.

7. If he had offered me many iniuries before, the which I never revenged, for by this appeareth his malice is vnsatiable, and therefore reiterateth often his mischie∣vous mind, as though no drop of spite should rest in his heart vnpowred out.

The iniurie in it selfe. § 9.

WE may be iniuried in the goods of our soules, our bodies, of fortune or of good name, existi∣mation or reputation. In the goods of our soules if any man craftily inveagle our iudgements with errours, he∣resies, or false opinions. If we be importunely induced, or deceitfully inticed to any offence of God, or breach of his commandements. If any hinder o•• ••••op vs from the service of God, receiving of sacraments, hearing of his word preached or taught. In the goods of our bodies by killing, mayming, wounding, beating, or any way a∣busing of them. In goods of fortune by theft, cosinage, vsurie, not repaying due debts, hurting our cattell, fer∣vants, children, friends, lands, tenements, or any kind of possession. In goods of same or reputation, by detra∣cting, calumniating, convitiating, or any way dishono∣ring vs, as mocking, gibing, or after any scurrilous maner

deriding, libelling against vs, or any way impeaching our good name & fame we hold among mē. Ordinarily the goods of the soule are prized above the goods of the body, and these more esteemed then the favours of fortune, and they preferred before the blazon of ho∣nour: because, as the origen of love, is first a mans selfe, and for it all other things beloved; so these goods, which are most neere himselfe, and concerne his substance, or necessary preservation thereof, are more affectually lo∣ved, then they which touch him lesse; as first his body, then goods of fortune, and last of all, same. I sayd ordi∣narily, for if we compare a title of honor, as to be Earle, Baron, &c. these are to bee preferred before a great summe of money: yet I doubt not, but if election were given an Earle to bee a beggar, and an Earle all his life; or a simple Merchant, but exceeding rich: hee would rather choose this, and refuse that, for there is no miserie like Nobility pressed with penury. Wherefore alwayes must be held with the chiefest of one degree of goods, with the chiefest of an other, and so the compa∣rison framed, as the chiefest goods of the soule, of grace, vertue, wisedome, prudence, &c. are to be valued above the life of the body, integritie of members, wealth, fame, &c. I know against this division and reason, some will obiect that common Text of Scripture; Melius* 1.144 est nomen bonum, quam divitiae multae: super argentum & aurum gratia bona. A good Name is better then many riches; and a good grace, that is a gratious and favoura∣ble good liking among men; above silver and gold. But to this Text I answere, that in it are involved good friends, and their gratious good willes, which are favors of Fortune, and so to be preserred before riches, which

are contayned in the same degree. Secondly, fame and a good name sometime is necessarie to the perfection of vertue, and the good of the soule, as without them, the Preacher should perswade but sorrily; the Magi∣strate be obeyed but servilely, the Prince honored but ceremoniously; & in fine, take away a good Name, and all vertuous examples wil seeme counterfeit hypocrisie. Thirdly, true it is, a good Name ought to bee prized a∣bove many riches, but I thinke there be few rich men in the world, that had not rather bee iniuried in their good Name, then fall to begging. Fourthly, a good Name or a good Fame wayteth vpon a good Life, and he that liveth badly, for most part carrieth as bad a name and a fame: to our purpose then, a man must have care of his good Name, because hee should live vertuously, whereby such a good Name is gotten: and indeed, such a precious fruite hanging vpon so noble a Plant, surpas∣seth all worldly wealth; and this I take to be the true and literall sense of this Text of Scripture, whence-from ex∣haleth that sweete and fragrant smell of gracious plea∣sing, and contenting of all men: for a soule that is really vertuous, and so knowen and blazed abroad, cannot but stirre vp mens hearts to like and love well such a Person.

Every iniury then offered, tendeth to the bereaving of vs, of some of these goods related, of soule, body, fortune or fame, and therefore according to every de∣gree of goodnesse, ought to be esteemed.

Secondly, if the iniury did vs much harme, and the iniurer no good: if it hurt many a Towne, Citie, Pro∣vince, State or Kingdome: for, to more persons it ex∣tendeth, the poyson is more pestilent, and the malice more vehement.

Thirdly, At what end the Iniurie aymed, if he cosi∣ned, to procure meanes to murder, to commit adultery, to hurt the State: this externall Motive augmenteth his malice.

The Iniuried. § 10.

FIrst, the greatnesse of the Person iniuried, encreaseth the iniurie, as a blow given to a Prince, even by a Prince, is accounted more offensive, then done to a pri∣vate man by a Prince or a private person.

Secondly, the nocuments ensuing are to be conside∣red, which necessarily follow, and are not casually there∣vnto annexed. For example, one causeth an Innocent to be imprisoned or hanged by false accusations and forgeries: the charges, as fees to Officers, Iaylors, losse of lands, goods, libertie and life, extraordinary expences for lodging, diet, going abroad &c. as all these damma∣ges follow and augment the iniurie, so they ought to be satisfied, and without consideration of this recompen∣sation and full accomplishment thereof, the heires of the iniuried receyve not iustice, nor a correspondent e∣qualitie to the excesse of the iniurie, when restitution should be made.

Thirdly, if among divers, who might, and in reason should have beene iniuried rather then wee, yet vpon spite, we were singled from the rest: for this iniust sepa∣ration proceedeth from maligning hatred, specially bent against our persons.

Fourthly, if the person iniuried, was then presently doing, or labouring for the offenders good or commo∣ditie: as if an Oratour were perswading the Common∣weale

to some glorious enterprise, a private subiect should goe about to kill him.

The manner of Iniurying. § 12.

IF wee be in countenance and externall apparance held as friends, and secretly iniuried like enemies: this dissimulation addeth an other vitious circumstance, covering enmity with amity.

Secondly, if along time the Iniury was thought vp∣on, and premeditated; then the continuation sheweth a more confirmed ill will against vs: if at Christmasse, Easter, or such times as are religiously celebrated.

Thirdly, if in place where wee ought to be loved and honored or reverenced, there we be wronged, dishono∣red, disgraced: as if a Bishop should be beaten in the Church, or a Preacher threatned, preaching in the pul∣pit: a Iudge vpon the Bench: a Councellour at the Councel table: a King in his Throne.

Fourthly, in every particular iniury, the manner of offending, and demonstrating internal exuperant ill wil, may a hundred wayes be varied. Who is able to re∣count the manners, how enemies kill, wound, and in∣iury their Adversaries? as the very cudgell wherewith a Cavalero is bastonated, greatly aggravateth the offence, and many would wish rather to bee deepely wounded with a sword, then beaten in that fashion. Caracalla the Emperour, hearing that the Lawyer Papinian was be∣headed with a hatchet, was greatly offended, wishing it* 1.145 had been e effected with a sword for his more disgrace and ignominie.

Fiftly, if the iniurie bee publike, before a multiude,

then the greater number concurreth to blaze abroad the Infamy: for commonly, if with words or deeds we in∣iury one, the cause will be supposed to have beene given by the person iniuried, and so he must beare the blowes, and also an vniversall discredite: I say commonly, for it seemeth difficill, how the iniuried vpon a sudden can quit himselfe of the calumniations imposed vpon him, though never so innocent, because the iniurer in a trice may cogge out a world of lyes, sweare and stare against him, the which flatte denyall will not suffice to con∣fute; and to convince them by witnesse or evident rea∣son vpon a sudden, all wise men will confesse to be ex∣treme hard.

Meanes to moove Hope. § 13.

HOpe is a Passion, whereby we expect probably or certaynely any future good, or any evil to happen, conceaved as good. For example, the Souldyer ex∣pecteth and hopeth for riches, when he lyeth before a Cittie to besiege it: the blessed Saintes in Heaven live in a most certayne Hope of the glorious Resurrection of theyr bodyes: the Dyvell in temptyng Gods Ser∣vants, hopeth to prevayle. Hope therefore beeyng grounded vpon perswasion specyally of obtayning; therefore all those Motives which render the atchyeve∣ment more likely, all those styrre and moove the Passi∣on of Hope: and the more forcibly, they which per∣swade it most apparantly and presently. This obiect is endlesse, and hardly can be brought to any Methode, for as the thyngs hoped for, are without number; so the Meanes and Motyves to induce men thereunto be

infinite. Howbeit, these generall Preceptes may be ob∣served.

First, for that Hope expecteth the thing hoped for, of an other, or by a mans labour, endevour, or indu∣stry: therefore wee must in stirring it, have alwayes an eye to the groundes and foundations, whereupon our Hope shall be built, for as these fadge, so Hope follow∣eth: if these bee small or frivolous, Hope is vayne and ridiculous: if they be strong and sound, Hope will proove more certayne and prudent: for wise men al∣wayes according to these groundes iudge of the event: for example, a man may well hope the Turkish Em∣pyre cannot long continue, because theyr manner of governement repugneth with stabilitie and continuati∣on: for how is it possible, but that in every change of Emperour, there should succeede civill warres among them, seeing the new Emperour presently causeth all his brethren to bee slayne, lest afterwards they should growe potent and trouble his Raigne. I omitte, that this bloody vnnaturall Tyranny (which demaundeth dayly vengeaunce at Gods handes) deserveth Divisi∣on, Rebellion and Destruction, and onely inferre, that they being certayne to dye in all humane Policie, nay, in naturall equity, are enforced to make partes, and while theyr Father lyveth, provide Forces and Friends, and after hee is dead, to prevayle by Mayne and Might, that theyr Brothers Creation be not theyr de∣struction.

Secondly, among grave men, few reasons and strong are more effectuall, then a number, but weaker: be∣cause they bee able presently, by the strength of theyr wittes, to confute and overthrow them. But a

multitude of slender reasons among the common peo∣ple, strike a greater stroke; for coniectures and probabili∣ties worke as forcibly with them, as deepe demonstra∣tions.

Thirdly, to gather these Motives into heads, I hold it best, in that hope which dependeth vpon the good will of another to performe, to discourse over the Circum∣stances of actions. Quis, quid, vbi, quibus auxilijs, cur, quom••do, quando. And out of them picke some perswa∣sions of obtayning a graunt. For example; if the gran∣ter be our friend or kinseman, if of his nature liberall and bountifull, &c. Quid if the thing bee profitable to the giver, or receyver, without any harme or detriment vnto the giver. Vbi, if the giver or granter be in place where vsually he granteth such requests, as entertayned of vs, taking possession of great landes, &c. If we have potent Intercessours for vs, and wise Agents to procure what we desire: then this Circumstance of Quibus aux∣ilijs will greatly further our purpose. Cur: If hee have many reasons to grant our suite, and none to withstand it. Quomodo: If in the manner of granting, hee winne himselfe great credit and reputation, eyther because it argueth a bountifull minde, or a compassion-full heart, or a charitable conscience, or most, or all.

Fourthly, it were not amisse to set downe all the ob∣iections which any way may frustrate our Hope, and briefely, orderly, and as evidently as may be, refute them: for thereby all cavilles, and impediments shall be remooved.

Fiftly, that which I have sayd of Hope, by a contra∣ry rule, may be applyed vnto Desperation: for the dif∣ficulty of obtayning that we desire, being remonstrated

to be inseperable, either by the parties malice, or inviti∣cible meanes which must be vsed in the procuring of it, that I say rendreth the thing desperate and consequent∣ly vnexpectable.

Meanes to move ioy and delight. § 16.

AS there is nothing in this life more potent then pleasure to move men to action, and the attemp∣ting of great exploits, so there is nothing more requisite to be knowne to any man that will be gratefull & accep∣table vnto men, then how to move and excite them to pleasure. True it is that ambitious men aspire after ho∣nours: but why thirst they so after thē, but because they take an extraordinary delight to be honored? why do covetous cormogions distill the best substance of their braines to get riches, but after they have gotten them, to delight in the possession or fruition of them? the same may be said of all inordinate passions which consist in the prosequution of some amiable or desiderable ob∣iect. And the reason is, for ioy & delight are a possession of some good thing, wherin nature receiveth great con∣tentation, and therefore a man in ioy participateth a cer∣taine kind of felicitie, for felicitie is nothing else but a complete contentation, quietnes and rest of the minde and body; wherefore the greater delight either really or apparently apporteth the greater contentation, rest and quietnesse, & consequently the greater felicitie. And as there is no man affecteth not extremely felicitie & hap∣pinesse, so there is no man extremely desireth not ioy & delight. They therefore that can move these passions, feed them & continue them, must needs be most grate∣full, acceptable, and beloved; yea they may almost do what they list in any company, for all mē love happines

and the continuance thereof: and those that can aptly stir vp this passion may be accounted authors of a terre∣striall happinesse and felicitie. Therefore I will alittle enlarge this discourse as most profitable, if not neces∣sary for most sorts of men.

First of all we must suppose, that all those motives* 1.146 which stir vp love and affection, consequently move de∣sier and delight: for love is like the quality of lenity or lightnes in fier, which inclineth and bendeth it to mo∣tion, desier is the motion, passage, or voyage; delight the quietnes or rest of the soule in her obiect, and therefore all those causes of love we have delivered in the matter of Love, all those may serve for this subiect.

Secondly it is requisite a man consider the inclinations of those persons he would move to delight, for quicquid recipitur per modum recipient is recipitur, according to the disposition of the hearer are received the words of the speaker. Some men are inclined to piety, some to study, some to one thing, some to another: every one willingly hea••eth, & delighteth to have commended that he pro∣fesseth, for in praising that we commend him: and this reason is gathered out of a common experience, that men for most part desier to be praised. It is a world to see how blind selfe-love maketh women to dote of them∣selves, and it seemeth ridiculous sometime, to see how they are fed and delighted with the panigeries of para∣sites. I have seene some old Ladies halfe rotten, & some others monstrously deformed, to take an extraordinarie delight in themselves, when others for flattery commen∣ded their beauty. In this point also we may consider a se∣cret motive, to delight in that thing a man is delighted in, as if one be delighted in Musick, in hunting, hauking, &c. some prety new devise in any of them would please

the person exceedingly: and therefore the parasites of Princes study dayly & hourely how by deeds & words they may feed this humor: yea some of thē proceeded so far in dignifying their Kings and Monarks, that they adored them as gods. And the others no lesse sacrilegi∣ous in accepting, them they blasphemous in ascribing, were contented to have their mortall corruptible bo∣dies, and horribly infected sinfull soules worshipped as immortall, spotlesse, divine deities. This act of new plea∣sing inventions proportionate to their passions & incli∣nations whom we would move to delight, cannot but greatly help vs in the way of perswasion, if it be plausibly and artificially handled: for otherwise if it be grossely managed, it 〈◊〉〈◊〉 of flattery, and affected folly.

3. A firme hop•• & assurance of those things we desier & love, causeth delight, spe gaudentes saith S. Paul reioy∣cing in hope: and that other spes alit agricolas, hope nou∣risheth the Countrymen; for the hope of gaine causeth the laboring Husbandman not to feele the scorching heate of summer, nor the hoarie frosts of winter: hope of glory allotteth the souldier to receive a certaine sweet messe in all dangerous incounters: hope of lucre maketh the Merchant merry at midnight, although he lye in the midst of the vast ocean sea tossed with billowes, & sha∣ken with tempests: and the surer the hope is, the greater ioy ensueth, as whē the Merchant after his long voyage returneth with his Ship laden with merchandize, and commeth with a pleasant gale within the sight of his exspected haven, then his hope for the certainty of his future possession of his apported wealth, being delive∣red from all danger, is changed into ioy and present de∣light. He therefore that will move delight in this matter of hope, must exactly declare the certain grounds & vn∣doubted

securitie of obteyning the thing exspected, ac∣cording to the rules of exciting hope, alleaged in the precedent Paragraffe.

4. Because delight consisteth in the possession of some good thing reall or apparant; therefore all those reasons which tend to the amplification or evident demonstra∣tion of the goodnes of the thing, all those are fewell of delight, and sparks of ioy. For example, a man hath bought a Mannour-house wherein he delighteth: to please and delight him there is nothing more fit, then to amplifie the goodnes thereof: as for situation, it stan∣deth in a pleasant ayre, free from fennes or standing wa∣ters, no infection neere it, the inhabitants in former times were of a very good complexion, lived many yeares, were strong, wittie, &c. all which are good signes of a healthfull soyle: the roomes and conveyances are very apt & proportioned, the walls and roofes firme & durable, the water sweet, the walks, gardēs, & other com∣modities so pleasant, as they resemble a Paradice.

5. It is admirable how the minching & particularising of the obiect of delight increaseth and augmenteth de∣light, wherefore the fantasticall and lascivious Poets, though vainely and vitiously, yet wittily and artificially depaint their lovers bodies from the head to the heeles, in every part discovering one or other perfection, excel∣lency, or amiablenesse, apt to move and stir vp delight. And herein also all Trades-men excell, for to perswade their wares to be good and perfit, they will presently open vnto you a number of circumstances or oppurte∣nances of goodnes or excellencie wherewith their mer∣chandise is affected: for as they have more insight, and know more exactly the goodnes and defects of their wares then other men, so they can vnfold best the parti∣cular

reasons which move love & delight. And for this cause I would have all those who would move men to good life & vertue, to induce them thereunto, by parti∣cularising of the pleasures & delights incident thereun∣to, as the quietnes of conscience, the gratefulnes to God, the honour & reputation of all good men, the re∣ward in the world to come, and every one of these the finer it is sifted, the more pleasant it will appeare.

6. It importeth much in moving delight to perswade the stabilitie and continuance thereof, that it seeme not like a May-flower, which is budded, blossomed, and bla∣sted in a small time: and the reason is, for momentarie and cursorie delights are for their brevitie rather de∣spiseable then commendable. The continuance of de∣light may be grounded vpon the removing of all impe∣diments which any way may impeach or diminish it.

7. As there are two sorts of delight, sensuall & intelle∣ctuall; sensuall which taketh his source from sense & pas∣sions; and intellectuall, which draweth his origen from the vnderstanding and the will: so in every obiect of de∣light there is a certaine intensive goodnes & perfection, and there is an extensive: as for example in a Cellar of wine there may be excellent good wine, and varietie of excellent good wine, and thereby our taste may be de∣lighted with the perfection of wine, and with the varie∣ties of wine. In like manner in all the obiects of delight, we may find a certaine intension of goodnes, and a cer∣taine extension, and both these well vnderstood and de∣clared, exceedingly increase pleasure & delight: for the intention filleth and satiateth the soule, and the extensi∣on or varietie taketh away a certaine distastfull loath∣somnesse which one kind of vniforme pleasure draweth with it.

Notes

• * 1.1

  Psal. 11. 8.
• * 1.2

  2. Reg. 11. 1.
• * 1.3

  Sap. 9.
• * 1.4

  Iob. 31.
• * 1.5

  Sap. 9.
• * 1.6

  Epiphan. lib. 1. heres. tom. 1. he••••s. 9. p. q.
• * 1.7

  Gen. 37.
• * 1.8

  Iudith. 16. 11.
• * 1.9

  Chry. in variis homil. ad popu∣lum Antioch••ū.
• * 1.10

  2. Reg. 1. 21.
• * 1.11

  Iob. 3. 3.
• * 1.12

  Tob. 7.
• * 1.13

  Psal. 108.
• * 1.14

  Chrisost. hom. ad populi.
• * 1.15

  Baruch. 2.
• * 1.16

  Tacitus lib. 1.
• * 1.17

  Basil. hom. de legen lib. Gen. tilium.
• * 1.18

  1. Reg. 16.
• * 1.19

  4. Reg. 3.
• * 1.20

  Ioh. 9. Iud. 16.
• * 1.21

  Iud. 16.
• * 1.22

  Exod. 14. Act. 5.
• * 1.23

  Act. 19.
• * 1.24

  4. Reg. 5. 4. Reg. 20.
• * 1.25

  Tob. 6.
• * 1.26

  Eccles. 40. 20.
• * 1.27

  Musick cau∣seth mirth.
• * 1.28

  Musicke cau∣seth melan∣choly.
• * 1.29

  Musicke stir∣reth vp deuo∣tion.
• * 1.30

  4. ••eg. 3.
• * 1.31

  Psal. 848.
• * 1.32

  Exod. 15. Iudith. 16. Iud. 5.
• * 1.33

  Augustinus lib. 10. confess. ca. 33
• * 1.34

  Idem Ibidem. Athanas.
• * 1.35

  Musicke cau∣seth wanten∣nesse.
• * 1.36

  Musick mo∣ueth ••••e.
• * 1.37

  Basil. in hom. de legen. lib. Gent.
• * 1.38

  Musicke incli∣neth to peace.
• * 1.39

  Aug. lib. 10. conf. cap. 33.
• * 1.40

  Cicer•• lib. de orat.
• * 1.41

  De art. poet.
• * 1.42

  August. lib. 2. de lib. arb. cap. 17.
• * 1.43

  Aristo. 1. post.
• * 1.44

  Eccles. 34.
• * 1.45

  Cicero in Brut.
• * 1.46

  Cicer lib. 3. de Orat.
• * 1.47

  Rom. 13.
• * 1.48

  Isa. 58.
• * 1.49

  1 Quid nominis o•• notat••o.
• * 1.50

  2 Coniugata.
• * 1.51

  A••sit.
• * 1.52

  •• Anres sit pos∣sibil••s.
• * 1.53

  4 An conueni∣ens.
• * 1.54

  5 An necessari••.
• * 1.55

  6 Ansacta.
• * 1.56

  7 De••initio.
• * 1.57

  8 Genus. 9 Differentia. 10 Materia. 11 Forma.
• * 1.58

  12 Speci••bus.
• * 1.59

  13 Locus ab an∣teced 〈◊〉〈◊〉 & consequen∣〈◊〉〈◊〉.
• * 1.60

  14 Locus ••b ad∣〈◊〉〈◊〉.
• * 1.61

  15 Locus à com∣paratione.
• * 1.62

  All these haue reference ad loc•••••• 14. qui est ab adiunctis.
• * 1.63

  16 Locus à con∣trarijs.
• * 1.64

  17 Locus à simili & dissimili.
• * 1.65

  18 Locus à non repugnantibus.
• * 1.66

  19 Locus à cau∣si••. 20 Locus ab ef∣fect••.
• * 1.67

  1. D•• Orat.
• * 1.68

  Esay. 6.
• * 1.69

  The first mo∣tiue of Loue is par••ntage.
• * 1.70

  Beneuolence.
• * 1.71

  Third motiue. Excellencie.
• * 1.72

  Iob. 13.
• * 1.73

  4. Motiue. Beautie.
• * 1.74

  Psal. 39. Isay. 66.
• * 1.75

  Psal: 73. Luck. 12.
• * 1.76

  5 Motiue. ••ountie or goodnesse.
• * 1.77

  Circul••s aurtus in nuribus suis, 〈◊〉〈◊〉 pulchra & fatua. Prou. c. 11.
• * 1.78

  Luk. 18.
• * 1.79

  J••itur perfecti ••unt 〈◊〉〈◊〉, & omnis ernatus ••••rum. Gen. 2. 1.
• * 1.80

  Psal. 72.
• * 1.81

  Aug. 1. de Trini. cap. 2. circa init••um.
• * 1.82

  The base and bad conditi∣ons of sensu∣all pleasure.
• * 1.83

  Botero lib. 2. della regio, di stato. cap. della prudenta.
• * 1.84

  Philip. 2.
• * 1.85

  Vide Arist••. 9. moral. Nic••. cap. 4. & Pl•••••• in Hipparcho.
• * 1.86

  ••••a Plato in Lyside.
• * 1.87

  Arist. 3. moral. Nicom. c. 3.
• * 1.88

  Arist. 8. moral. c. 1.
• * 1.89

  Diligis omnia quae sunt: & nihil odisti co∣rum quae fecisti. Sap. cap. 11.
• * 1.90

  Dyonis. Artop. cap. 4. de diuin. nom.
• * 1.91

  Psal. 144.
• * 1.92

  Exod. 32.
• * 1.93

  Luc. 15.
• * 1.94

  Luc. 12.
• * 1.95

  Eccles. 13.
• * 1.96

  1. Ioh. 3.
• * 1.97

  Aug. lib. 1. con∣fes. cap. 1.
• * 1.98

  1. Cor. 11. 15.
• * 1.99

  Num. 12.
• * 1.100

  Apoc. 19.
• * 1.101

  1. Reg. 22.
• * 1.102

  Gen. 3. 1. 1. Paral. 21. 1. Iob. 1. 2. Zach. 3. 1. Math. 4. 3 9. Luc. 8. 12. Act. 5. 3. 2. Cor. 4. 4. Ephes. 6. 11. 1. Thess 2 18. 1. Pet. 5. 8. Apoc. 2. 10.
• * 1.103

  2. Cor. 12. 7.
• * 1.104

  Iob. 1.
• * 1.105

  Iob. 41. 18. & 40. 18. Vide Mar••. 1. 26. 5. 2. & 9. 26. Luc. 8. 29. the forces of the Devill his craft. 1. Reg. 13. 19. 2. Esd. 4. 11.
• * 1.106

  Galat. 5. 6. 1. Pet. 5. 8.
• * 1.107

  2. Cor. 12. 7.
• * 1.108

  1 Reg. 24▪ & cap. 26.
• * 1.109

  Iudith 1••.
• * 1.110

  Ester 7. &. 8.
• * 1.111

  Arist. 2. Rhe•• cap. 4.
• * 1.112

  Psal. 90.
• * 1.113

  Chrysost in hom. ad Pop.
• * 1.114

  Rom. 5.
• * 1.115

  The Puritans errour.
• * 1.116

  2. Cor. 9.
• * 1.117

  Gen. 24.
• * 1.118

  Exod. 2.
• * 1.119

  Exod. 22.
• * 1.120

  Aristot. 9 Mo∣ral. N••coma. cap. 10. vult 〈◊〉〈◊〉 inter paucos, & fre∣quenter 〈◊◊◊〉〈◊◊◊〉 cir∣ca qu•• 〈◊〉〈◊〉 sunt, ex eius sententia, v••x cum 〈◊〉〈◊〉 per∣fectam ••miciti∣am inire pos∣sunt.
• * 1.121

  Plutarch. lib. de multitudine a∣micorum.
• * 1.122

  1. Reg. 18.
• * 1.123

  Gen. 22.
• * 1.124

  3. Reg. 17.
• * 1.125

  Toby. 12.
• * 1.126

  ••••••. 11. 29.
• * 1.127

  1. Reg. 22.
• * 1.128

  Gen. 1••.
• * 1.129

  Exod. 23. 4.
• * 1.130

  Proverb. 25. 21
• * 1.131

  Post haee autem dixit ••ntra se: etsi Deum non timeo, nec ho∣minem revere∣or, tamen quia molesta est mihi haec Vidua, vin∣dicabo illam, ne in norissimé veniens sugillet me. Luc. ca. 18. Et si ille perse∣veraverit pul∣sans, dico vobis, & si non dabit illi, s••rgens eo quod amicus eius sit, ••r pter importitatem tamen e••us sur∣get, & dabit •••• illi quotquot habet necessa∣rios. Luc. 11.
• * 1.132

  1. Reg. 22.
• * 1.133

  Qui negligit damnum prop∣ter amicum iustus est. Proverb. 12.
• * 1.134

  Ca. sigens d. 56
• * 1.135

  That vice should most be amplified which the au∣ditors most detest.
• * 1.136

  Intension of vice.
• * 1.137

  Savagenesse or feral••tie.
• * 1.138

  Euseb. in lib. 1. vitae Constant. Sozomen. lib. 1. cap. 6.
• * 1.139

  Danger im∣minent.
• * 1.140

  The Turks forces.
• * 1.141

  The Turks hatred against Christians.
• * 1.142

  The greatnes of the evill feared.
• * 1.143

  Aristot. 7. de Rep. ca. 7.
• * 1.144

  Proverb. 22. 1.
• * 1.145

  Dio. in Cara∣cal: Herod. li. 4
• * 1.146

  Motives to delight.