The holy court in five tomes, the first treating of motives which should excite men of qualitie to Christian perfection, the second of the prelate, souldier, states-man, and ladie, the third of maxims of Christianitie against prophanesse ..., the fourth containing the command of reason over the passions, the fifth now first published in English and much augemented according to the last edition of the authour containing the lives of the most famous and illustrious courtiers taken out of the Old and New Testament and other modern authours / written in French by Nicholas Caussin ; translated into English by Sr. T.H. and others.

A TASTE OF THE SEVERALL DISPOSITIONS OF MEN, VVhich serves for a Foundation to the Discourse of PASSIONS.

THE HOLY COURT was not (as yet) sufficiently beautified with the eminent lustre of Glory (wherein I represented it) but it was necessary, that taking possession of the Empire over passions, it should wear a crown, which it hath gained by its travell, and wrought by its proper virtues. In this last Tome (dear Reader) I present thee the absolute reformation of the soul by e∣ternall principles, and the victory over powers which oppose Reason.

Thou art not ignorant, that Angels and bruit beasts are but of one piece, the one being wholly Spirit, and the other Flesh: But Man (a middle creature between An∣gels and bruit beasts) participateth both of flesh and Spirit by an admirable tye, which in him occasioneth continuall war of Passions, which are properly commo∣tions of animall and sensitive nature caused by the ima∣gination of good and evil, with some alteration of body. They take their origen from two Appetites, of which the Concupiscible causeth Love, Hatred, Desire, Aversi∣on, Joy and Sadnesse: The Irascible, causeth Hope, Despair, Boldnesse, Fear and Anger. To this ordinary number, I add Shamefastnesse, Envy, Jealousie and Compassion, to accomplish our work in all its parts.

All Passions are generally in all men, but all ap∣pear not in all. There is a certain mixture in nature, which is the cause, that the worst have something of good and the best something of bad. Now note, that as the Platonists distinguish five sorts of divels; to wit, Fiery, Airy, Aquatick Terrestriall and Subterranean: so humane spirits are divided into as many forms, which produce merveilous diversities in every nature. The Fi∣ery, are Spirits of fire, whereof some seem to be enkindled with the purest flames of stars, which are magnani∣mous, pure, vigorous, bold, intelligent, active, amiable, and mun••ficent. And of this sort are the most illu∣strious of Kings and of Queens, of Princes and of Princesses, good Prelates, great and virtuous Ladies, the wise the valiant, the most notable States-men, Gene∣rals of Armies, Conquerours, yea and the Saints most eminet in virtue. There are others also Fiery, but burnt with the fire of Comets, which are maligne, counter∣feit, vicious, insolent, pievish, crosse, covetous, ambitious, cruel, arrogant, inhumane, violent, and im∣petuous. Of this matter were composed the Tiberiuses, the Herods, the Neros, and the Domitians, who seemed to be born for the desolation of mankind.

The Airy are likewise of two kinds very different: for the one are of a temperate constitution which maketh them mild, peaceable, pious, cordiall, sociable, grace∣full, affable, courteous, pliant, witty, liberall▪ and active.

Of this kind are many gentle, courteous, modest and handsome women: men of honour and of quality, who make a noble Company, and are infinitely apt for all the civilities of a laudable conversation. But if they dege∣nerate from this degree, they become great caters, great scoffers, dissolute, vain flatterers, lascivious, and brutish.

Others, like unto stirred air are, turbulent, stormy, cholerick, suspitious, impatient, nice, biting underta∣kers, mutable, mutinous, unquiet, murmurers, and slanderers. It is they who raise quarrels, and litigious wranglings in the world, who disturb men and affairs: wherein they many times are as quick-silver in guild∣ings, onely used to make it resolve into smoke.

Of the Aquaticks some are slow and cold, tastelesse, without affection, without cordiality, wedded to their own petty profits, and born for themselves. Of this rank you see many that make a good shew, who resemble those dryed-up or frozen fountains upon a throne of mar∣ble, which have ostent enough, but afford no water. Others, which like standing and marishy waters, are close, foul, sluggish, traiterous and dangerous. Others, like the sea, are ambitious, unequal, uncertain, fanta∣sticall, and capricious, every moment changing shape in this great Comedy of the world. Others are peace∣able and usefull, as goodly Fountains and great Rivers.

As for the Terrestriall, they are stubborn, inflexi∣ble, dull and stupid, of the condition of those people who thought they were at the end of numbers, when they had counted to four, and could go no further. Some in the beginning appear what they are, and others have a specious outside, which makes them to passe for handsome beasts. Sometimes they are loutish, cloudy, enemies of joy, of innocent pleasure, of beauty, of witty conceits, of discourse, of inventions, slaves of gain, and traitours to their own life, out of the exorbitancy of their avarice. In this number you shall find many like to those (which Theophrastus describeth) who neither lend fire nor salt to their neighbours; who wear hidi∣ous habits, and cause themselves to be shaven very close, that they may be at the lesse cost with their Barber; who have Magazines of pedlers, and who laden with old keyes, walk every day up and down their grounds, to see whither they have not changed place. Some are like Poulcats, others are Fawns and Satyrs, who are addicted to base, and shamefull lusts, captious, shift∣ing, impudent, night-walkers, and Hobgoblins, who extreamly disturb the repose of humane life, if laws armed with force endeavour not to dissipate them, to make use of chains to restrain them.

The Subterraneans are Melancholick, close, hypo∣criticall, silent, fumish, sad, irreconcileable, bloody,

and venemous. They are very apt to hatch revenges long pondred, to build labyrinths in their hearts, where∣in no day light appeareth: Neverthelesse, as they most times have an impotency in the execution of bad designs, so they cherish, but not satisfie their passions. Yet do these qualit••es diversly commix one with another, yea the highest with the lowest from whence proceed infi∣nite variations in the spirit of man, so that there is not any thing so changeable in totall nature, or so hard to be known, •••• man.

Some seem to be born with good parts, but through the want of some help of nature, or instruction, they degenerate into bad, and render themselves very capa∣ble of deceits and illusions. So many are become Hugue∣nots, for that they want vigour of judgement, and see not that we rather should referre our selves to a Gene∣rall Councell, then to their silly arguments. Others abuse themselves in spirituall life, and would willingly refine devotion, even to the talking with Angels, and the seeing a white Pidgeon. Others, to appear strong wits, contemn all ordinary guizes, make themselves extravagant, and as the Antipodes of mankind.

Others put themselves into the number of confused Scholars, who have store of learning, but very ill-di∣gested. There are some who with much endeavour to seem wise, become crafty, they converse not but under a mask, they set snares in every place, they have the ta∣lent of plyantnesse. They draw tribute out of the good turns they do their friends, they make profit of all, they become extreamly distrustfull, and they would wil∣lingly be of that kind, of which Theophrastus speaketh, who every moment tell their money, and make their Lackeys go before them for fear they should run away. Others, out of too much defire of glory, become vain, affected in their speech, in their actions, and in all their proceedings, to the studying and learning by heart the slightest complements, as do some women, whom one would take to be virgins of the Goddesse Memory, and such as boast elocution, who traffick in hearers, and invite to their sermons, more then one would to wed∣dings or burials.

Some, out of an intemperance of neatnesse, and of dotage upon health, torment their life, such circumspe∣ction use they in their diet, their garments, their fur∣nitures, in all things which are for their use. They every where carry their bread and wine along with them, and never sit well but in their own chair. Others take delight to negottate they alwayes have their hands full of Papers, they make a Registers office of their Cabinet: they are great Formalists, and strangely persecute the world with their punctualities. They put one businesse into an hundred dishes, and incessantly trouble all such as have to do with them. Others de∣sirous to make themselves ouermuch pleasing in their conversation become bablers and ceremonious; they are importune and unseasonable in complements; they go to prattle with their friends whilest they have a feaver; they tell extravagant tales, wherein they take themselves to be very facetious although at the latter end of the discourse they be asked where the conceit to be laughed at, lies: They burthen themselves also with news of no value; They make a secret of every thing, and give things out for mysteries, which are proclaimed with a Trumpet.

There are some, who not to seem flatterers tell truth with an ill grace, they are great Censurers, and they see not any one, whom they reform not from the head to the heel. If they put themselves upon matter of do∣ctrine, and eloquence; they are the Fathers of wits, and the creatours of excellent conceits, under whom the Empire of learning circumvolveth: and if they talk of State-matters, of the Church, of Justice, and of War; they are the Gods of Loves and battels, who pronounce Edicts, assemble Councels, levy Arms, raise fortifica∣tions, correct Kingdomes, move the earth; and in their own imagination, change the face of the Ʋniverse. Others are so diligent, that they tire all the world with their unreasonable activities; others use afflicting delayes, and stir so little in all their designs, that they seem to be in a perpetuall Solstice.

You see some extreamly open breasted, who tell all their thoughts, and as if their heart were a sieve, it keeps nothing which it sends not instantly out by the lips. Some proceed to a simplicity, next door to sottishnesse, which makes them do many extravagancies; and when it hath a mixture of vanity men of mean condition imi∣tate the actions of the great: and silly Citizens wives say, my Lord and Husband, as well as Sarah, or the greatest Ladies. There are among these some sub∣tile Coxcombs, and fortunate fools, who duily deceive themselves to their own gain.

They who have a Magistrall aspect are much more odious, when with a countenance supercilious, and Tone of a voyce affected, they make speeches, and usurp a personage which neither age, quality, nor merit allow∣eth them. Dreamers, and pensive are heavie in conver∣sation, and the squeamish, who make their good aspects and fair countenances to be bought, are insupportable; but the apprehensive, who deplore all things, multiply what they can the miseries of the times, and ceasing not to blame the actions of those who govern, raise more mischiefs then remedies.

Good God! what an alteration do passions make in us? but it is a gift from heaven, that they may be changed, and that by Grace and the practice of good in∣structions, we can despoil our selves as well of an evil habit, as of an old garment.

It is not expedient to be without passion, nor is it pos∣sible to humane nature; but it is much to obtein by discretion the moderation of a thing, of which we by necessity have the experience. These motions are given us with our bodies, they are little spirits which are born and die with us; some find them more mild others, more wayward; but every one hath his part, howbeit there are very few who well understand their own porti∣on. Young people, who shew no desire, no affection, no feeling, are commonly abject spirits; unlesse this come to them by grace, or some notable constraint, which in the end is the cause, that of a young Angel, an old Devil is often made: we must not lose humanity (saith Saint Augustine) to acquire tranquility of mind, nor think that, that which is hard and boistrous is alwayes right, or that one hath much health, when he is come to the highest degree of stupidity. All good spirits have delicate apprehensions, and resemble the burning bush which had thorns among lights; but they are none of the best, who, to follow nature, abandon reason.

I assirm the Starres contribute much to our inclina∣tions, and Birth, much more: Education maketh ano∣ther nature; Bloud, choler, melancholy, and flegme, do in our passions, what the elements do in our bodies. Yea stature it self conduceth: spirit, goodnesse grace, full garb, and courage is very often in little bodies which have their heat moderated and well digested. But if great bodies be destitute of it, they are very lazy; and if they have too much of it, they are flaming fornaces full of violence: which made S. Cyril say, that great∣nesse was given to Gyants for a punishment of their wic∣kednesse. But this must be understood without any pre∣judice to well-composed tall statures, which have much Majesty. There are humours so sticking, that what care soever be used, there is somewhat still remains be∣hind, which (according to Job) sleeps with us in our

graves. I have heard that a good Religious man ha∣ving been bred with the milk of a Goat, was very modest in publick by a great reflection he made on his actions: But he ever had some hour in secret, wherein he had his frisks and his capers.

Neverthelesse, one cannot believe, how much one gaineth upon his own nature, when he will take the pain to manure it: but for want of using industry therein, one makes to himself a turbulent life, a continuall tor∣ment, a hasty death, and his salvation to be doubtfull.

There are some who drive away one devil by another, curing one passion with another, and tyring them all, that they may have none; which was the cause that Theodosian said, that they are, as that possessed man, who had a legion of devils in his body. Some by the coun∣sell of certain Directours, would break them all at once, as that souldier, who thought to pull off a horses tail by strength of arm and not by drawing one hair af∣ter another. Others expect remedy from time, from affairs, from change of life and condition, and are ra∣ther cured by wearinesse, then prudence.

Others continually flatter themselves, and think they have got great victories, when they have lessened their fits, and left the root of the Feaver. But they who will therein proceed seriously, endeavour first of all to find out the enemy, and as we all have one passion, which predominateth in our heart above the rest, and which most entertaineth our thoughts, they principally assail that waging to rough battels by prayer, fasting, alms, consideration, reading of good books, continuall examen of conscience, flight from occasions, diversion upon some better thing, good company, imitation of holy per∣sonages, counsel of sage directours, and by a thousand stratagems which the spirit of God furnisheth them with, in the fruitfulnesse of their inventions. After they have pulled down their chief adversary, they easily prevail against the rest, and continuing their progressi∣on in the list of generous souls, they come in the end to a great tranquility.

This is it I intend to shew in this last volume, wherein I treat of Passions in a new tone, my purpose being rather to shew their remedies, then their pictures. I know Monsiour Coeseteau (the eloquent Bishop of Marseilles) who hath afforded immortall lights to French eloquence, hath set forth the Table of humane passions. I lay not my pencil upon the line of this A∣pelles, I begin where he ends, and if he be content to paint them, I endeavour to cure them.

For this purpose, having briefly explicated the na∣ture, proprieties, effects, and symptomes of every passion; I set against it two remedies; the first whereof is drawn from some divine perfection, contrary to the dis∣order of the same Passion: and because that is (yet) too sharp, and dazling by the quicknesse of its lights, I shew it, sweetned and tempered in the virtues of Jesus Christ.

In the end of the Book I bring the examples of those who have overcome their Passions, and of such as have sunk under their violence, deriving profit out of all, for the scope which I aim at. There are certain Flies which live on Monks-hood, a venemous herb, and who make use of an antidote against its poyson. So they who have tried the malice and danger of passions, may profit us whether they edifie us by their repentance, or divert us by their disasters.

I conclude the HOLY COURT in this Vo∣lume, which I esteem above the rest, by reason of its utillty: and, writing of passions to cure them; I wish in my self an incurable one, which is, to desire the pro∣gression of my Readers, and to beseech God they may submit Sense to Reason, Time to Eternity, and the Crea∣ture to the Creatour.