A table of humane passions With their causes and effects. Written by ye Reuerend Father in God F.N. Coeffeteau, Bishop of Dardania ... Translated into English by Edw. Grimeston Sergiant at Armes.
         Tableau des passions humaines. English
         Coeffeteau, Nicolas, 1574-1623.
      
       
         
           1621
        
      
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             A table of humane passions With their causes and effects. Written by ye Reuerend Father in God F.N. Coeffeteau, Bishop of Dardania ... Translated into English by Edw. Grimeston Sergiant at Armes.
             Tableau des passions humaines. English
             Coeffeteau, Nicolas, 1574-1623.
             Grimeston, Edward.
          
           [48], 684 p.
           
             Printed by Nicholas Okes,
             London :
             1621.
          
           
             A translation of: Tableau des passions humaines.
             The title page is engraved.
             Reproduction of the original in the Folger Shakespeare Library.
          
        
      
    
     
       
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           Emotions -- Early works to 1850.
        
      
    
     
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               A
               Table
               of
               Humane
               Passions
               .
            
             
               With
               their
               Causes
               and
               Effects
               .
            
             
               Written
               by
               the
               Reuerend
               Father
               in
               God
               F.
               N.
               Coeffeteau
               ,
               Bishop
               of
               Dardania
               ,
               Councellor
               to
               the
               French
               King
               in
               his
               Councels
               of
               Estate
               ,
               Suffragane
               and
               Administrator
               generall
               of
               the
               Bishopricke
               of
               Metz.
               
            
             
               Translated
               into
               English
               by
               Edw
               :
               Grimeston
               Sergiant
               at
               Armes
               .
            
             
               LONDON
               ,
               Printed
               by
               Nicholas
               Okes.
               1621
            
             
               
                 ●●easure
                 .
              
            
             
               
                 Paine
              
            
             
               
                 Hope
                 .
              
            
             
               
                 Feare
                 .
              
            
          
        
      
       
         
         
         
           TO
           THE
           RIGHT
           HONOVRABLE
           ,
           GEORGE
           ,
           Marquesse
           of
           Buckingham
           ,
           High
           Admirall
           of
           England
           ,
           &c.
           
        
         
           MOST
           worthy
           to
           be
           most
           honored
           Lord
           ;
           All
           outward
           honors
           and
           accomplishments
           of
           height
           ,
           already
           most
           abundantly
           &
           blessedly
           adorning
           you
           ;
           I
           thrice
           humbly
           submit
           to
           your
           Lordship
           ,
           (
           in
           as
           
           much
           as
           this
           little
           Volume
           may
           containe
           )
           as
           ample
           meanes
           to
           all
           inward
           addition
           and
           illustration
           :
           In
           teaching
           all
           Manly
           and
           Lordly
           gouerment
           of
           those
           invvard
           Passions
           and
           perturbations
           that
           are
           euermore
           excited
           by
           outvvard
           Pleasures
           ,
           and
           all
           their
           storme-rockt
           soothings
           of
           security
           and
           licence
           .
           For
           no
           more
           doth
           the
           Sun
           and
           Wind
           ;
           exhale
           and
           blovv
           vppe
           pasttemper
           ,
           Vapors
           and
           Tempests
           ;
           then
           the
           graces
           ,
           and
           amplifications
           
           of
           Kings
           ;
           cause
           aestures
           &
           vprores
           of
           affection
           and
           Passion
           ▪
           Yet
           is
           there
           not
           any
           more
           sencible
           variety
           of
           medicine
           and
           cure
           ,
           for
           all
           bodily
           wounds
           and
           maladies
           :
           then
           there
           are
           intelligible
           and
           reasonable
           repressions
           and
           setlings
           of
           all
           the
           vnquiet
           ,
           and
           raging
           ouerflowes
           of
           our
           Spirits
           and
           minds
           .
           Neither
           is
           there
           any
           so
           deadly
           danger
           layd
           open
           in
           the
           one
           ,
           as
           abides
           hid
           in
           the
           other
           .
           For
           as
           that
           tempest
           is
           more
           dangerous
           that
           suffers
           not
           a
           ship
           to
           repaire
           to
           her
           hauen
           ,
           
           then
           that
           which
           sustaines
           not
           shee
           should
           sayle
           at
           all
           ▪
           So
           most
           difficult
           are
           the
           minds
           stormes
           ,
           that
           let
           a
           man
           to
           containe
           himselfe
           ;
           nor
           suffer
           him
           ▪
           to
           quiet
           and
           settle
           his
           disturbed
           reason
           .
           And
           therefore
           all
           men
           floting
           on
           the
           high-going
           seas
           of
           Fortune
           ,
           if
           destitute
           of
           Pylots
           ,
           Cables
           ,
           and
           Anchors
           ;
           and
           moued
           only
           with
           tumultuous
           and
           vnbounded
           errors
           ,
           in
           vncertaine
           and
           dangerous
           courses
           ;
           may
           for
           a
           time
           perhaps
           in
           safety
           and
           pleasure
           enioy
           ,
           and
           
           extend
           them
           :
           But
           at
           length
           (
           as
           t'
           were
           suddainly
           rauisht
           by
           the
           neckes
           )
           they
           are
           driuen
           helplesly
           headlong
           on
           the
           more
           horrible
           ship-wrackes
           .
           Since
           then
           your
           Lordships
           disposition
           to
           all
           goodnesse
           is
           in
           nature
           most
           sweete
           ,
           most
           flexible
           ;
           vouchsafe
           eare
           a
           little
           to
           artificiall
           and
           experimenc't
           aduices
           ,
           that
           may
           rectifie
           ,
           accomplish
           and
           establish
           you
           in
           all
           the
           heights
           of
           your
           honors
           .
           Wherein
           my
           humble
           and
           poore
           endeauors
           obtaining
           their
           desired
           
           ends
           ;
           I
           shall
           holde
           my selfe
           happy
           ,
           and
           rest
           in
           all
           seruiceable
           deuotion
           ,
        
         
           
             Your
             Lordships
             euermore
             most
             submissiuely
             vowed
             ▪
             Ed
             :
             Grimeston
             .
          
        
      
       
         
         
           Of
           Humane
           Passions
           .
           The
           Preface
           .
        
         
           AS
           Prouident
           Nature
           hath
           prescribed
           certaine
           ends
           to
           all
           the
           Creatures
           of
           this
           Vniuerse
           ,
           whom
           She
           hath
           clothed
           with
           certaine
           qualities
           and
           allurements
           fit
           to
           inflame
           them
           with
           their
           Loue
           ;
           So
           there
           is
           not
           any
           one
           in
           this
           world
           but
           doth
           endeuor
           by
           all
           meanes
           to
           attaine
           vnto
           those
           ends
           which
           are
           propounded
           .
           As
           the
           Sunne
           hauing
           bin
           placed
           in
           the
           firmament
           ,
           to
           contribute
           to
           the
           birth
           
           and
           preseruation
           of
           Beasts
           and
           Plants
           ;
           runnes
           continually
           from
           one
           Hemisphere
           to
           the
           other
           ,
           to
           poure
           out
           the
           beames
           of
           his
           influence
           and
           light
           ouer
           all
           .
           So
           after
           his
           example
           ,
           there
           is
           not
           any
           other
           cause
           in
           all
           this
           great
           World
           ,
           but
           is
           carefull
           to
           seeke
           and
           pursue
           her
           end
           ,
           according
           to
           the
           motions
           which
           Nature
           hath
           ingrafted
           .
           But
           to
           make
           them
           c●peable
           ,
           it
           was
           necessary
           that
           the
           same
           Nature
           which
           hath
           prescrib'd
           them
           their
           ends
           ,
           should
           also
           giue
           them
           as
           it
           were
           two
           wings
           to
           raise
           them
           vp
           :
           That
           is
           to
           say
           ,
           it
           was
           needefull
           she
           should
           impart
           vnto
           them
           the
           knowledge
           ,
           and
           ingraf●
           in
           them
           the
           inclination
           and
           desire
           to
           pursue
           them
           .
           Desire
           alone
           were
           not
           sufficient
           ,
           for
           that
           is
           fashi●ned
           in
           the
           Appetite
           ;
           which
           is
           a
           blind
           power
           ,
           and
           requires
           some
           
           light
           to
           guide
           and
           conduct
           it
           in
           its
           motions
           ;
           Euen
           as
           they
           say
           the
           Whale
           ,
           which
           hath
           a
           weake
           and
           heauy
           sight
           ,
           hath
           need
           of
           a
           guide
           to
           conduct
           it
           through
           the
           waues
           of
           the
           Sea
           ,
           lest
           that
           this
           great
           and
           weighty
           masse
           which
           she
           drawes
           after
           her
           ,
           should
           strike
           against
           some
           rocke
           and
           be
           crusht
           in
           peeces
           .
           Neither
           were
           knowledge
           alone
           sufficient
           ,
           for
           that
           it
           proceedes
           from
           a
           faculty
           which
           being
           borne
           to
           giue
           light
           ,
           doth
           necessarily
           presuppose
           another
           power
           ,
           which
           doth
           receiue
           the
           beames
           of
           her
           light
           ,
           and
           as
           we
           may
           say
           ,
           suffers
           it selfe
           to
           be
           guided
           by
           that
           light
           .
           As
           for
           example
           ,
           to
           cause
           the
           King
           (
           being
           incited
           by
           the
           glory
           of
           his
           Ancestors
           ,
           or
           induced
           by
           the
           greatnesse
           of
           his
           courage
           )
           to
           vndertake
           the
           sacke
           of
           Constantinople
           ,
           or
           to
           repl●nt
           the
           Cross●
           
           in
           Palestina
           ;
           it
           were
           not
           sufficient
           that
           he
           knew
           where
           Constantinople
           stood
           ,
           or
           in
           what
           part
           of
           the
           world
           Palestina
           were
           ;
           but
           besides
           all
           this
           it
           were
           needfull
           ,
           that
           with
           this
           knowledge
           the
           heat
           and
           ardor
           to
           carry
           him
           to
           so
           glorious
           a
           Conquest
           should
           breede
           a
           desire
           .
           As
           in
           old
           time
           to
           thrust
           on
           Alexander
           to
           vndertake
           the
           voyage
           of
           Persia
           ,
           or
           of
           the
           Indies
           ,
           it
           was
           not
           onely
           requisite
           this
           Prince
           should
           haue
           some
           knowledge
           of
           that
           st●tely
           Empire
           and
           of
           those
           rich
           Prouinces
           ;
           But
           it
           was
           also
           necessary
           his
           generosity
           should
           beget
           in
           him
           a
           passion
           and
           will
           to
           conquer
           them
           .
           So
           as
           no
           man
           imbraceth
           any
           designe
           whatsoeuer
           ,
           vntill
           that
           knowledge
           be
           vnited
           with
           desire
           ,
           and
           desire
           ioyned
           vnto
           knowledge
           .
           In
           this
           manner
           then
           if
           things
           knewe
           
           their
           ends
           and
           did
           not
           desire
           them
           ,
           or
           if
           they
           desired
           them
           without
           the
           knowledge
           ,
           they
           could
           not
           be
           drawne
           to
           endeuor
           to
           get
           them
           :
           For
           as
           much
           as
           through
           the
           want
           of
           those
           helps
           ,
           they
           should
           be
           in
           danger
           to
           labor
           in
           vaine
           ,
           and
           to
           lose
           all
           the
           paines
           of
           their
           pursuites
           .
           So
           as
           to
           effect
           it
           they
           had
           neede
           of
           knowledge
           and
           desire
           .
           The
           proofes
           hereof
           are
           seene
           in
           all
           the
           Creatures
           which
           make
           a
           part
           of
           this
           Vniuersall
           world
           .
           For
           leauing
           apart
           the
           Angels
           of
           heauen
           ,
           whose
           actions
           show
           sufficiently
           that
           their
           substance
           is
           indued
           with
           an
           vnderstanding
           full
           of
           knowledge
           ,
           and
           a
           will
           capable
           to
           frame
           diuers
           desires
           ;
           if
           we
           will
           fixe
           our
           eyes
           vpon
           visible
           nature
           ,
           we
           shall
           find
           that
           there
           is
           not
           any
           Creature
           ,
           not
           onely
           among
           those
           that
           haue
           
           life
           ,
           but
           euen
           among
           those
           that
           haue
           no
           soules
           ,
           in
           the
           motions
           and
           course
           of
           whose
           actions
           this
           truth
           doth
           not
           appeare
           and
           demonstrate
           it selfe
           plainely
           .
           It
           is
           true
           ,
           that
           in
           things
           which
           are
           insensible
           and
           without
           life
           ,
           it
           is
           not
           necessary
           that
           the
           knowledge
           of
           their
           ends
           should
           remaine
           in
           themselues
           ,
           as
           the
           desires
           and
           inclinations
           to
           attaine
           vnto
           them
           do
           reside
           ;
           but
           it
           sufficeth
           that
           they
           bee
           guided
           and
           conducted
           by
           a
           cause
           conioyned
           to
           their
           actions
           .
           And
           to
           returne
           to
           our
           last
           example
           ,
           as
           it
           was
           necessary
           (
           to
           draw
           Alexander
           to
           vndertake
           the
           voyage
           of
           Asia
           and
           the
           Indies
           )
           he
           should
           haue
           knowledge
           of
           the
           Prouinces
           ,
           yet
           he
           might
           borrow
           this
           knowledge
           from
           those
           which
           had
           seene
           them
           ,
           and
           obserued
           them
           ▪
           euen
           as
           blind
           men
           ,
           who
           led
           by
           their
           
           guides
           go
           where
           their
           affaires
           do
           call
           them
           ;
           euen
           so
           ,
           although
           that
           naturall
           things
           which
           of
           themselues
           are
           not
           indued
           with
           any
           knowledge
           ,
           besides
           the
           inclination
           which
           they
           haue
           vnto
           their
           end
           ,
           haue
           yet
           some
           need
           to
           know
           it
           ,
           to
           the
           end
           they
           may
           affect
           it
           and
           seeke
           it
           ;
           yet
           hauing
           a
           desire
           ▪
           it
           imports
           not
           whether
           the
           knowledge
           be
           precisely
           in
           themselues
           ,
           or
           that
           some
           other
           cause
           supplies
           this
           defect
           ,
           and
           insinuates
           it selfe
           into
           this
           action
           to
           guide
           it
           .
           The
           reason
           whereof
           is
           ,
           that
           although
           they
           be
           depriued
           of
           knowledge
           ,
           yet
           it
           hinders
           not
           the
           force
           of
           their
           motions
           ;
           for
           that
           they
           are
           vnited
           to
           that
           great
           intelligence
           which
           knoweth
           all
           things
           ,
           and
           cannot
           erre
           in
           her
           knowledge
           ,
           but
           guides
           all
           the
           naturall
           causes
           to
           their
           ends
           by
           her
           wise
           prouidence
           .
           But
           these
           
           things
           haue
           alwayes
           neede
           of
           knowledge
           and
           desire
           ,
           to
           put
           them
           into
           action
           ,
           although
           that
           in
           regard
           of
           knowledge
           it
           is
           not
           absolutely
           necessary
           it
           reside
           in
           them
           ,
           but
           it
           sufficeth
           that
           it
           be
           imparted
           vnto
           them
           by
           the
           influence
           and
           assistance
           of
           a
           more
           eminent
           cause
           .
           As
           for
           those
           which
           haue
           life
           ,
           it
           may
           be
           plainly
           obserued
           in
           the
           course
           of
           their
           liues
           .
           But
           we
           must
           remember
           that
           the
           soule
           being
           the
           forme
           of
           liuing
           thinges
           ,
           and
           naturall
           formes
           hauing
           this
           in
           particular
           ,
           that
           the
           more
           Noble
           containes
           the
           perfection
           of
           that
           which
           is
           lesse
           Noble
           ,
           as
           a
           quadrangle
           comprehendes
           with
           a
           certaine
           eminency
           ,
           all
           that
           enters
           into
           the
           composition
           of
           a
           Triangle
           ;
           and
           as
           the
           formes
           of
           beasts
           containe
           the
           formes
           of
           the
           Elements
           ;
           It
           followes
           that
           
           there
           beeing
           three
           degrees
           of
           Soules
           ;
           that
           is
           to
           say
           ,
           that
           which
           
             giues
             life
          
           ,
           which
           is
           the
           lesse
           perfect
           ;
           that
           which
           
             giues
             sense
          
           ;
           which
           is
           the
           second
           ranke
           ,
           and
           the
           Reasonable
           which
           is
           the
           noblest
           of
           all
           ;
           this
           
             Reasonable
             soule
          
           which
           is
           peculiar
           onely
           to
           Man
           ,
           containes
           all
           the
           powers
           and
           perfections
           of
           the
           other
           ,
           and
           can
           effect
           as
           much
           as
           all
           the
           rest
           together
           .
           By
           reason
           whereof
           man
           hath
           a
           
             Vegetatiue
             soule
          
           ,
           which
           is
           common
           with
           plants
           ;
           he
           hath
           the
           sensitiue
           ,
           which
           he
           hath
           common
           with
           bruit
           heasts
           ;
           But
           he
           alone
           is
           in
           possession
           of
           the
           
             Reasonable
             soule
          
           ,
           whereby
           he
           hath
           nothing
           common
           with
           the
           rest
           of
           the
           Creatures
           .
           After
           this
           ,
           either
           of
           these
           soules
           hath
           a
           number
           of
           powers
           befitting
           the
           operations
           which
           must
           arise
           .
           The
           powers
           of
           the
           
             Vegetatiue
             
             soule
          
           are
           principally
           those
           which
           nourish
           ,
           which
           contribute
           to
           the
           growing
           and
           increase
           ,
           and
           which
           serue
           to
           Generation
           :
           And
           those
           haue
           other
           powers
           for
           instruments
           to
           their
           actions
           ,
           as
           the
           
             power
             to
             draw
             ,
             the
             power
             to
             retaine
             ,
             the
             power
             to
             expell
             the
             excrements
             ,
             the
             power
             to
             disgest
             the
             nourishment
             ,
          
           and
           others
           which
           Philosophers
           assigne
           vnto
           them
           .
        
         
           Moreouer
           ,
           there
           is
           a
           power
           which
           is
           as
           it
           were
           the
           Queene
           of
           all
           the
           rest
           ,
           to
           whose
           command
           and
           conduct
           they
           referre
           all
           their
           actions
           :
           And
           that
           is
           the
           power
           of
           the
           
             naturall
             Appetite
          
           ,
           the
           which
           (
           as
           wee
           haue
           sayd
           )
           is
           one
           of
           those
           
             two
             things
          
           necessary
           to
           accomplish
           the
           actions
           of
           Nature
           .
           According
           vnto
           these
           Lawes
           we
           see
           that
           the
           power
           
           we
           call
           Attractiue
           ,
           drawes
           the
           nourishment
           vnto
           her
           ,
           for
           that
           the
           
             Naturall
             Appetite
          
           doth
           presse
           and
           command
           her
           ;
           and
           in
           like
           manner
           the
           power
           which
           they
           call
           Expulsiue
           ,
           doth
           cast
           forth
           and
           expell
           those
           things
           which
           the
           same
           
             Natural
             Appetite
          
           doth
           abhorre
           ;
           and
           so
           of
           the
           other
           Powers
           which
           are
           ordained
           to
           diuerse
           ends
           .
           But
           for
           that
           the
           Appetite
           which
           is
           blind
           and
           voyde
           of
           all
           Knowledge
           ,
           is
           not
           sufficient
           in
           Vegetatiue
           things
           to
           exercise
           their
           action
           ,
           but
           withall
           it
           is
           requisite
           that
           they
           be
           accompanied
           with
           Knowledge
           ;
           it
           therfore
           happens
           that
           the
           
             Vegetatiue
             soule
          
           being
           not
           so
           Noble
           that
           among
           all
           her
           powers
           ,
           there
           is
           not
           any
           one
           indued
           with
           Knowledge
           :
           the
           vniuersall
           Nature
           which
           prouides
           for
           all
           ,
           
           supplies
           this
           defect
           ,
           and
           conducts
           by
           her
           Light
           the
           inclination
           of
           Vegetatiue
           substances
           to
           their
           ends
           ,
           and
           by
           the
           same
           meanes
           guides
           all
           the
           other
           powers
           which
           follow
           her
           motions
           in
           their
           actions
           .
           So
           as
           Nature
           knowing
           the
           substance
           fitting
           and
           proper
           for
           the
           Nourishment
           ,
           shewes
           it
           and
           instructs
           the
           
             Naturall
             Appetite
          
           ,
           and
           ordaines
           that
           it
           shal
           bee
           drawne
           and
           disgested
           ,
           and
           conuerted
           into
           Nourishment
           for
           the
           preseruation
           of
           the
           
             Vegetable
             Indiuidue
          
           ;
           and
           the
           like
           may
           bee
           sayd
           of
           the
           other
           actions
           ;
           wherein
           doubtlesse
           liuings
           things
           diff●r
           not
           much
           from
           those
           that
           haue
           no
           life
           ,
           And
           we
           must
           not
           obiect
           that
           Plants
           seeme
           to
           bee
           indued
           with
           Knowledge
           ,
           for
           that
           they
           can
           distinguish
           a
           Iuic●
           which
           is
           proper
           for
           them
           ,
           from
           
           that
           which
           is
           pernitious
           ,
           the
           which
           seemes
           to
           bee
           a
           marke
           of
           Knowledge
           ;
           for
           although
           there
           were
           Pilosophers
           which
           did
           a●tribute
           vnto
           Plants
           a
           feeling
           of
           things
           ,
           which
           they
           sayd
           was
           lesse
           pure
           and
           lesse
           actiue
           then
           that
           of
           Creat●●es
           :
           Yet
           it
           is
           most
           certaine
           that
           the
           Nature
           of
           the
           
             Vegetatiue
             soule
          
           is
           too
           earthly
           ,
           to
           bee
           fit
           for
           the
           functions
           of
           the
           Sences
           ,
           which
           require
           oth●●
           Organs
           then
           those
           of
           the
           Plants
           .
           And
           therefore
           although
           they
           draw
           vnto
           them
           good
           Iuice
           ,
           and
           reiect
           the
           bad
           ,
           it
           proceeds
           not
           from
           any
           Knowledge
           wherewith
           they
           are
           indued
           ,
           but
           from
           their
           
             Naturall
             vertues
          
           ▪
           and
           properties
           ,
           guided
           by
           that
           Soueraigne
           Intelligence
           which
           disperseth
           her
           care
           ouer
           al
           the
           Creatures
           how
           base
           and
           abiect
           soeuer
           :
           And
           it
           is
           also
           by
           
           her
           motion
           that
           the
           same
           Plants
           fly
           their
           Contraries
           ,
           as
           the
           Vine
           shunnes
           the
           
             Bay
             tree
          
           ;
           and
           that
           they
           shew
           such
           grace
           &
           beauty
           in
           their
           workes
           ,
           as
           we
           see
           in
           the
           
             Spring
             time
          
           ;
           So
           as
           all
           these
           things
           bind
           vs
           not
           to
           beleeue
           ▪
           that
           they
           are
           indued
           with
           Knowledge
           .
        
         
           But
           let
           vs
           returne
           to
           our
           discourse
           ,
           and
           (
           leauing
           the
           
             Vegetatiue
             soule
          
           )
           ascend
           a
           degree
           higher
           ,
           and
           come
           to
           the
           Sensitiue
           .
           This
           as
           the
           more
           Noble
           hath
           in
           her selfe
           the
           possession
           of
           Knowledge
           and
           hath
           no
           need
           to
           borrow
           it
           ,
           like
           vnto
           the
           
             Vegetatiue
             soule
          
           ,
           〈◊〉
           things
           without
           Life
           .
           Moreouer
           shee
           hath
           three
           kinds
           of
           Powers
           ,
           that
           is
           to
           say
           ,
           the
           fa●ulty
           to
           know
           ,
           the
           
             faculty
             to
             desire
             and
             the
             mouing
             power
             .
          
           B●
           the
           
             mouing
             power
          
           ,
           I
           vnder●stand
           
           
           
           
           
           that
           which
           executes
           the
           motion
           ,
           from
           one
           place
           to
           another
           ,
           as
           it
           is
           commanded
           and
           ordained
           by
           the
           faculty
           where
           the
           Desire
           is
           framed
           ,
           after
           that
           it
           is
           enlightened
           and
           guided
           by
           Knowledge
           .
        
         
           The
           
             Knowing
             powers
          
           are
           of
           two
           sorts
           ,
           that
           is
           to
           say
           ,
           the
           Exterior
           and
           the
           Interior
           .
           The
           Exterior
           are
           the
           fiue
           sences
           of
           Nature
           ,
           as
           
             Seeing
             ,
             Hearing
             ,
             Smelling
             ,
             Tasting
             ,
          
           &
           Touching
           ;
           the
           which
           as
           messengers
           〈◊〉
           to
           the
           
             Interior
             powers
          
           indu●d
           with
           Knowledge
           ,
           whatsoe●er
           we
           can
           comprehend
           and
           desire
           .
           These
           
             Exterior
             powers
          
           〈◊〉
           the
           sences
           answers
           in
           some
           ●●rt
           to
           the
           bodies
           of
           the
           Vni●erse
           ,
           whereof
           they
           comprehend
           〈◊〉
           Colours
           ,
           the
           Sounds
           ,
           the
           ●melles
           ,
           the
           Sauors
           ,
           the
           Cold
           ,
           ●●e
           Heat
           ,
           and
           the
           other
           naturall
           
           qualities
           wherewith
           they
           are
           clothed
           .
           The
           
             Interior
             powers
          
           capable
           of
           Knowledge
           are
           three
           ,
           whereof
           the
           first
           is
           the
           
             Common
             sence
          
           ,
           the
           which
           is
           called
           by
           that
           name
           ,
           for
           that
           it
           is
           as
           it
           were
           the
           Center
           ,
           to
           which
           doe
           flow
           the
           formes
           which
           are
           sent
           vnto
           it
           from
           the
           other
           sences
           :
           So
           as
           from
           the
           Eyes
           it
           receiues
           the
           formes
           of
           Colours
           which
           they
           haue
           seene
           :
           From
           the
           Hearing
           the
           formes
           of
           Sounds
           which
           haue
           toucht
           the
           Eare
           ;
           from
           Smelling
           the
           formes
           of
           Sauors
           which
           it
           hath
           sented
           ;
           from
           the
           Tongue
           ,
           the
           forme
           of
           Sweetnesse
           or
           Bitternesse
           which
           it
           hath
           tasted
           ;
           and
           from
           the
           body
           the
           formes
           o●
           those
           things
           which
           fall
           vnder
           the
           sence
           of
           Touching
           .
           And
           〈◊〉
           not
           o●ely
           receiues
           ▪
           the
           forme●
           which
           the
           other
           sences
           send
           vn●to
           
           it
           ,
           but
           it
           also
           Compares
           them
           ,
           Discernes
           them
           ,
           and
           Iudgeth
           of
           them
           ;
           the
           which
           the
           
             particular
             sences
          
           cannot
           do
           ,
           for
           that
           they
           are
           limitted
           and
           tyed
           to
           their
           particular
           obiects
           ,
           and
           neuer
           exceed
           the
           bounds
           thereof
           .
        
         
           For
           the
           Eyes
           are
           onely
           imployed
           to
           iudge
           of
           the
           difference
           of
           Colours
           ,
           as
           betwixt
           White
           and
           Blacke
           ,
           and
           neuer
           seeke
           to
           ●eddle
           with
           that
           which
           concernes
           the
           
             Sound
             ,
             Smelling
          
           ,
           or
           the
           other
           Qualities
           which
           haue
           nothing
           common
           with
           Colours
           .
           The
           
             Common
             sence
          
           then
           is
           necessary
           to
           iudge
           thus
           generally
           of
           all
           the
           obiects
           of
           the
           other
           Sences
           ,
           that
           by
           meanes
           thereof
           the
           Creature
           may
           distinguish
           that
           which
           is
           healthfull
           from
           that
           is
           hurtfull
           .
        
         
         
           But
           to
           the
           end
           the
           Knowledge
           ,
           which
           this
           sence
           doth
           gather
           from
           the
           Obiects
           ▪
           whose
           formes
           are
           presented
           vnto
           it
           by
           the
           
             Exterior
             sences
          
           ,
           be
           not
           lost
           by
           their
           absence
           ,
           it
           sends
           all
           it
           hath
           gathered
           Compared
           and
           Distinguished
           ,
           to
           another
           Power
           meerely
           Knowing
           ,
           which
           is
           called
           the
           Imaginatiue
           ;
           as
           that
           wherein
           are
           grauen
           the
           formes
           of
           things
           which
           are
           offred
           vnto
           it
           by
           the
           
             Common
             sence
          
           ,
           to
           the
           end
           the
           Knowledge
           may
           remaine
           after
           they
           are
           vanished
           away
           .
           Besides
           this
           Imaginatiue
           ,
           there
           is
           another
           power
           proper
           to
           preserue
           things
           ,
           which
           is
           the
           memory
           ,
           the
           which
           although
           it
           bee
           not
           directly
           ordained
           to
           Iudge
           but
           rather
           to
           serue
           as
           a
           Store-house
           and
           Treasury
           to
           shut
           vp
           ,
           and
           to
           preserue
           the
           formes
           of
           things
           
           which
           are
           imprinted
           in
           her
           ;
           yet
           for
           that
           she
           doth
           continually
           represent
           vnto
           the
           
             Common
             sence
          
           the
           formes
           which
           are
           consigned
           vnto
           her
           ,
           she
           may
           well
           bee
           sayd
           also
           to
           helpe
           to
           Knowledge
           .
           These
           then
           are
           the
           three
           
             Interior
             powers
          
           capable
           of
           Knowledge
           ,
           to
           the
           which
           although
           that
           some
           adde
           others
           ,
           yet
           I
           wil
           hold
           with
           their
           opinion
           who
           not
           willing
           to
           multiply
           the
           powers
           without
           necessity
           ,
           reiect
           them
           as
           superfluous
           ,
           seeing
           the
           
             Imaginatiue
             power
          
           sufficeth
           to
           do
           all
           the
           offices
           which
           are
           attributed
           vnto
           them
           .
           There
           are
           then
           in
           the
           
             Sensitiue
             soule
             eight
             knowing
             faculties
             ,
             fiue
             Externall
             ,
          
           and
           
             three
             Internall
          
           as
           we
           haue
           shewed
           .
        
         
           As
           for
           the
           
             Appetitiue
             powers
          
           where
           the
           desires
           are
           formed
           ,
           there
           are
           but
           two
           ,
           that
           is
           to
           
           say
           ,
           the
           Concupiscible
           or
           desiring
           power
           ,
           and
           the
           Irascible
           or
           
             Angry
             power
          
           :
           The
           one
           of
           which
           without
           the
           other
           sufficeth
           not
           for
           the
           health
           of
           the
           Creatures
           .
           For
           if
           the
           Lyon
           had
           no
           other
           inclination
           ,
           nor
           any
           other
           spurre
           of
           desire
           then
           to
           runne
           after
           meate
           fit
           for
           his
           nourishment
           ,
           doubtlesse
           the
           least
           difficulty
           and
           obstacle
           he
           should
           incounter
           ,
           would
           hinder
           the
           pursuite
           of
           his
           prey
           ;
           for
           that
           hee
           should
           be
           without
           any
           desire
           to
           surmount
           this
           difficulty
           ,
           and
           so
           he
           should
           not
           be
           able
           to
           preserue
           his
           life
           for
           want
           of
           nourishment
           .
        
         
           In
           like
           manner
           men
           would
           bee
           daunted
           for
           the
           least
           crosses
           they
           should
           finde
           in
           the
           pursuite
           of
           any
           good
           thing
           ,
           or
           in
           the
           auoiding
           of
           euill
           ;
           and
           although
           the
           danger
           were
           not
           great
           nor
           vrgent
           ,
           
           yet
           would
           they
           not
           dare
           to
           oppose
           themselues
           and
           incounter
           it
           :
           And
           so
           they
           would
           yeeld
           to
           these
           difficulties
           ,
           and
           not
           pursue
           the
           obiects
           of
           their
           desires
           ,
           how
           great
           soeuer
           their
           inclination
           were
           to
           seeke
           them
           .
           Wherefore
           prouident
           Nature
           to
           preuent
           this
           inconuenience
           ,
           besides
           the
           other
           powers
           ,
           hath
           giuen
           vnto
           the
           
             Sensitiue
             soule
          
           two
           Appetites
           ,
           that
           is
           to
           say
           ,
           the
           Concupiscible
           and
           the
           Irascible
           ;
           whereof
           this
           last
           ,
           when
           as
           any
           difficulty
           ariseth
           and
           opposeth
           it selfe
           to
           the
           desire
           of
           the
           Concupiscible
           ,
           comes
           presently
           to
           succour
           it
           ;
           and
           inflaming
           the
           blood
           ,
           excites
           
             Choler
             ,
             Hope
             ,
             Courage
          
           ,
           or
           some
           other
           like
           Passion
           destinated
           and
           ordained
           to
           make
           him
           surmount
           the
           difficulties
           which
           crosse
           the
           contentment
           of
           the
           Soule
           .
           For
           
           that
           which
           concernes
           the
           powers
           of
           the
           
             Sensitiue
             soule
          
           ,
           there
           remaines
           none
           but
           the
           faculty
           mouing
           from
           one
           place
           to
           another
           ,
           which
           is
           disperst
           and
           resides
           in
           the
           
             sinnewes
             ,
             Muscles
          
           and
           Ligaments
           ,
           and
           which
           is
           dispersed
           ouer
           all
           the
           members
           of
           the
           Creature
           .
           This
           Power
           being
           commanded
           by
           the
           Appetite
           ,
           doth
           presently
           exercise
           his
           office
           ,
           seruing
           for
           an
           instrument
           to
           that
           part
           of
           the
           blood
           which
           for
           the
           great
           subtility
           and
           purenes
           thereof
           hath
           gotten
           the
           name
           of
           Spirit
           .
        
         
           To
           come
           now
           to
           the
           
             Reasonable
             soule
          
           ,
           it
           hath
           two
           principall
           Powers
           ,
           the
           one
           indued
           with
           Knowledge
           ,
           which
           is
           the
           vnderstanding
           ;
           and
           the
           other
           capable
           of
           Desire
           ,
           which
           is
           the
           Will
           ;
           the
           which
           being
           blind
           as
           all
           the
           Appetites
           are
           naturally
           ,
           
           she
           followeth
           in
           the
           pursuite
           of
           her
           obiects
           ,
           the
           light
           of
           the
           vnderstanding
           ,
           by
           reason
           whereof
           she
           is
           termed
           the
           
             Intellectuall
             Appetite
          
           ,
           but
           more
           properly
           the
           Will.
           The
           office
           of
           our
           vnderstanding
           ,
           particularly
           of
           that
           which
           we
           call
           possible
           ,
           is
           to
           receiue
           ,
           and
           in
           receiuing
           to
           know
           ,
           and
           in
           knowing
           to
           offer
           vnto
           the
           will
           those
           kinds
           or
           formes
           ,
           which
           are
           sent
           vnto
           it
           from
           the
           Imagination
           .
           It
           is
           true
           ,
           that
           being
           a
           more
           
             Noble
             power
          
           then
           the
           Sensitiue
           ,
           it
           cannot
           receiue
           those
           Images
           and
           formes
           ,
           so
           materiall
           ,
           grosse
           and
           sensible
           ,
           as
           they
           are
           of
           themselues
           in
           their
           particular
           being
           ,
           for
           that
           they
           are
           not
           proportionable
           to
           the
           purity
           and
           excellency
           of
           her
           condition
           .
           By
           reason
           whereof
           the
           Philosophers
           haue
           placed
           in
           our
           soules
           another
           
           power
           wonderfully
           Noble
           ,
           whose
           office
           is
           to
           purge
           and
           to
           clothe
           as
           it
           were
           with
           a
           new
           Lustre
           ,
           all
           the
           Images
           or
           formes
           which
           are
           found
           in
           the
           Imagination
           or
           fantasie
           ;
           and
           by
           the
           meanes
           of
           this
           Light
           ,
           to
           cause
           those
           formes
           which
           were
           
             Materiall
             ,
             Sensible
          
           ,
           and
           Singular
           ,
           to
           become
           so
           purified
           from
           these
           earthly
           conditions
           as
           they
           seeme
           Vniuersall
           ,
           and
           so
           well
           proportioned
           to
           the
           purenesse
           of
           our
           vnderstanding
           ,
           as
           they
           easily
           receiue
           the
           impression
           .
           Thus
           then
           the
           powers
           of
           all
           the
           three
           Soules
           concurre
           in
           man
           in
           regard
           of
           the
           Rationall
           ,
           the
           which
           as
           more
           Noble
           then
           the
           Sensitiue
           or
           Vegetatiue
           ,
           comprehends
           all
           their
           powers
           ,
           and
           withall
           addes
           many
           things
           to
           their
           perfection
           .
           In
           the
           meane
           time
           ,
           wee
           must
           consider
           that
           
           man
           hath
           no
           kind
           of
           command
           ,
           neither
           ouer
           the
           powers
           of
           the
           
             Vegetatiue
             soule
          
           ,
           whose
           actions
           are
           meerely
           naturall
           ;
           nor
           ouer
           those
           of
           the
           
             Sensitiue
             soule
          
           ,
           which
           are
           destinated
           to
           Knowledge
           ,
           as
           the
           Interior
           and
           
             Exterior
             sences
          
           ;
           vnlesse
           it
           bee
           by
           accident
           ,
           when
           as
           by
           a
           resolution
           of
           his
           will
           ;
           hee
           denies
           these
           powers
           the
           meanes
           which
           are
           necessary
           to
           put
           them
           in
           action
           ;
           but
           hee
           may
           well
           haue
           power
           ouer
           those
           of
           the
           
             Sensitiue
             Appetite
          
           ,
           which
           are
           proper
           to
           obey
           the
           discourse
           of
           reason
           ,
           and
           the
           command
           of
           the
           Will
           ,
           as
           ouer
           the
           Irascible
           and
           Concupiscible
           .
        
         
           To
           the
           end
           then
           that
           amidst
           the
           bond
           of
           the
           
             Intellectuall
             powers
          
           with
           the
           Sensitiue
           ;
           and
           the
           communication
           ,
           and
           correspondency
           which
           is
           betwixt
           
           them
           for
           the
           exercise
           of
           their
           functions
           ,
           we
           may
           the
           better
           see
           how
           the
           lesse
           Noble
           ,
           obey
           and
           serue
           the
           more
           Noble
           ,
           and
           execute
           their
           offices
           ,
           wee
           must
           heere
           represent
           the
           forme
           .
           As
           soone
           as
           the
           
             Exterior
             sences
          
           ,
           busied
           about
           the
           Obiects
           which
           are
           proper
           for
           them
           ,
           haue
           gathered
           the
           formes
           of
           things
           which
           come
           from
           without
           ,
           they
           carry
           them
           to
           the
           
             common
             sence
          
           ,
           the
           which
           receiues
           them
           ,
           iudgeth
           of
           them
           ,
           and
           distinguisheth
           them
           ;
           and
           then
           to
           preserue
           them
           in
           the
           absence
           of
           their
           obiects
           ,
           presents
           them
           to
           the
           Imagination
           ,
           which
           hauing
           gathered
           them
           together
           ,
           to
           the
           end
           she
           may
           represent
           them
           whensoeuer
           need
           shall
           require
           ,
           she
           deliuers
           them
           to
           th●
           custody
           of
           the
           Memory
           ;
           from
           whence
           retiring
           them
           when
           occasion
           requires
           ,
           she
           propounds
           
           them
           vnto
           the
           Appetite
           ,
           vnder
           the
           apparance
           of
           things
           that
           are
           pleasing
           or
           troublesom
           ,
           that
           is
           to
           say
           ,
           vnder
           the
           forme
           of
           Good
           and
           Euill
           ;
           and
           at
           the
           same
           instant
           the
           same
           formes
           enlightned
           with
           the
           Light
           of
           the
           vnderstanding
           ,
           and
           purged
           from
           the
           sensible
           and
           singular
           conditions
           ,
           which
           they
           retaine
           in
           the
           Imagination
           ,
           and
           insteed
           of
           that
           which
           they
           represented
           of
           particular
           things
           ,
           representing
           them
           generall
           ;
           they
           become
           capable
           to
           be
           imbraced
           by
           the
           vnderstanding
           ;
           the
           which
           vnder
           the
           apparance
           of
           things
           which
           are
           profitable
           or
           hurtfull
           ,
           that
           is
           to
           say
           ,
           vnder
           the
           forme
           of
           Good
           and
           Euill
           ,
           represents
           them
           vnto
           the
           Will
           :
           the
           which
           ▪
           being
           blind
           referres
           it selfe
           to
           that
           which
           the
           vnderstanding
           proposeth
           
           vnto
           it
           :
           And
           then
           as
           Queene
           of
           the
           powers
           of
           the
           soule
           she
           ordaines
           what
           they
           shall
           imbrace
           ,
           &
           what
           they
           shal
           fly
           as
           it
           pleseth
           her
           ▪
           whereunto
           the
           
             Sensitiue
             Appetite
          
           yeelding
           a
           prompt
           obedience
           to
           execute
           her
           command
           from
           the
           which
           it
           neuer
           st●aies
           ,
           so
           long
           as
           it
           containes
           it selfe
           within
           the
           bounds
           and
           order
           prescrib'd
           by
           Nature
           ,
           quickneth
           all
           the
           powers
           and
           passions
           ouer
           which
           shee
           commands
           ,
           and
           sets
           to
           worke
           those
           which
           are
           necessary
           to
           that
           action
           ,
           and
           by
           their
           meanes
           commands
           the
           mouing
           power
           ;
           dispersed
           ouer
           all
           the
           members
           ,
           to
           follow
           or
           fly
           ,
           to
           approch
           or
           to
           recoyle
           ,
           or
           to
           do
           any
           other
           motion
           which
           it
           requireth
           .
           And
           shee
           obeying
           suddenly
           if
           shee
           bee
           not
           hindred
           ,
           moues
           ,
           the
           whole
           body
           with
           the
           Organs
           which
           reside
           in
           the
           
           parts
           ,
           and
           induceth
           them
           to
           fly
           or
           imbrace
           things
           according
           to
           the
           command
           which
           she
           hath
           receiued
           .
        
         
           After
           this
           manner
           Man
           proceeds
           in
           his
           free
           operations
           ,
           if
           he
           will
           obserue
           the
           order
           which
           he
           ought
           .
           The
           which
           I
           say
           ,
           for
           that
           oftentimes
           ●ee
           ouerthrows
           and
           peruerts
           this
           order
           ,
           either
           by
           bad
           education
           ,
           or
           by
           custome
           ,
           or
           the
           organs
           being
           vnsound
           ,
           or
           for
           that
           his
           will
           hath
           bad
           inclination
           ;
           so
           as
           reason
           cannot
           enioy
           her
           power
           ,
           &
           subiect
           the
           
             Sensuall
             Appetite
          
           vnto
           her
           ;
           but
           contrariwise
           hee
           abandons
           himselfe
           in
           prey
           vnto
           this
           disordered
           Appetite
           ,
           and
           suffers
           himselfe
           to
           bee
           transported
           by
           his
           furious
           motiōs
           .
           So
           as
           suddenly
           when
           as
           fantasie
           offers
           to
           the
           Appetite
           ,
           the
           formes
           which
           shee
           receiues
           from
           the
           
           Sences
           ,
           vnder
           the
           shew
           of
           Good
           or
           Euill
           ;
           he
           without
           stay
           to
           haue
           them
           iudged
           by
           the
           discourse
           of
           vnderstanding
           ,
           and
           chosen
           by
           the
           will
           ,
           comm●nds
           of
           himselfe
           the
           mouing
           power
           ,
           &
           makes
           it
           to
           act
           according
           to
           his
           pleasure
           .
           And
           herein
           consistes
           the
           disorder
           which
           the
           passions
           cause
           in
           the
           life
           of
           man
           ,
           which
           diuert
           him
           many
           times
           from
           the
           lawes
           of
           Reason
           .
           But
           wee
           haue
           spoken
           enough
           hereof
           ,
           let
           vs
           now
           enter
           into
           the
           subiect
           ,
           and
           beginne
           by
           the
           definition
           of
           passions
           to
           know
           their
           Nature
           and
           Essence
           .
        
      
       
         
         
           To
           his
           long-lou'd
           and
           worthy
           friend
           ,
           Mr.
           
             Edward
             Grimeston
          
           ▪
           Sergeant
           at
           Armes
           ;
           of
           his
           vnwearied
           and
           honored
           labors
           .
        
         
           SVch
           is
           the
           vnequall
           ,
           and
           inhumane
           vice
        
         
           Of
           these
           vile
           Times
           ,
           that
           each
           man
           sets
           his
           price
        
         
           On
           others
           Labors
           ;
           And
           the
           lasiest
           Drone
        
         
           That
           neuer
           drop
           of
           honey
           ,
           of
           his
           owne
        
         
           Brought
           to
           the
           publique
           Hiue
           ,
           distasts
           all
           ours
        
         
           And
           (
           in
           the
           worlds
           wit
           )
           feeds
           far
           worthier
           Powers
           .
        
         
           T
           is
           Noble
           to
           be
           idle
           ;
           Base
           to
           be
        
         
           Of
           any
           Art
           ,
           Good
           Mind
           ,
           or
           Industry
           .
        
         
           Another
           sort
           of
           dull
           Opinionists
           ,
        
         
           Consume
           their
           stupid
           liues
           in
           learned
           mists
           ;
        
         
           Yet
           wold
           be
           seene
           (
           poore
           soules
           )
           beyond
           the
           Sun
           ;
        
         
           But
           that
           like
           Dolon
           ,
           in
           the
           darke
           they
           run
           ,
        
         
           Other
           Explorers
           fearing
           .
           And
           these
           men
        
         
           Like
           Cheaters
           ,
           foyst
           in
           false
           dice
           to
           their
           Den
           ,
        
         
           To
           win
           mens
           thoughts
           of
           th'
           onely
           truly
           learnd
           ,
        
         
           And
           feede
           on
           that
           conceit
           ,
           before
           t
           is
           earnd
           .
        
         
           To
           strengthen
           which
           ,
           their
           Marke●s
           are
           the
           Marts
        
         
           Where
           sounds
           and
           Names
           of
           Artsmen
           ,
           &
           all
           Arts
        
         
           They
           stuffe
           their
           windy
           memories
           withall
           ;
        
         
           And
           then
           when
           ere
           their
           Creditors
           shall
           call
        
         
           They
           pay
           them
           ,
           with
           these
           Tokens
           ,
           all
           they
           owe
           ;
        
         
           Then
           ,
           Honest
           men
           they
           are
           ,
           then
           all
           things
           know
           .
        
         
         
           When
           all
           employd
           in
           priuate
           conference
           ;
        
         
           They
           count
           all
           rude
           that
           are
           of
           open
           braines
        
         
           Feare
           to
           be
           fooles
           in
           print
           ,
           though
           in
           their
           Cels
        
         
           (
           In
           Learn'd
           mens
           vizards
           )
           they
           are
           little
           else
           .
        
         
           They
           that
           for
           feare
           of
           being
           cald
           fooles
           ,
           hide
           ,
        
         
           Like
           hid
           men
           more
           they
           stir
           the
           more
           are
           spied
           ,
        
         
           Whose
           learnings
           are
           as
           ignorantly
           applied
           ,
        
         
           As
           those
           illiterate
           Peripaticke
           soules
           ,
        
         
           That
           all
           their
           liues
           ,
           do
           nought
           but
           measure
           Poules
           ;
        
         
           Yet
           neuer
           know
           how
           short
           or
           long
           it
           i●
           ,
        
         
           More
           then
           their
           liues
           ,
           or
           all
           their
           idle
           blisse
           .
        
         
           In
           short
           ,
           All
           men
           that
           least
           deseruing●
           haue
           ,
        
         
           Men
           of
           most
           merit
           euer
           most
           depraue
           .
        
         
           How
           euer
           (
           friend
           )
           t
           is
           in
           vs
           must
           assure
        
         
           Our
           outward
           Acts
           ;
           and
           signe
           their
           passe
           secure
           .
        
         
           Nor
           feare
           to
           find
           your
           Noble
           paines
           impeacht
           ,
        
         
           But
           write
           as
           long
           as
           Foxe
           ,
           or
           Nowell
           preacht
           ▪
        
         
           For
           when
           all
           wizards
           haue
           their
           bolts
           let
           fly
           ,
        
         
           There
           's
           no
           such
           proofe
           of
           worth
           ,
           as
           Industry
           .
        
         
           
             
               E
               merito
               solers
               Industria
               reddat
               honorem
               .
            
          
        
         
           
             George
             Chapman
             .
          
        
      
       
         
         
           A
           Table
           of
           the
           Chapters
           contained
           in
           this
           Treaty
           Of
           Humane
           Passions
           .
        
         
           
             
               CHAP.
               1.
            
             
             What
             Passion
             is
             .
          
           
             fol.
             1.
             
          
           
             
               CHAP.
               2.
            
             
             Of
             the
             number
             of
             Passions
             .
          
           
             fol.
             29.
             
          
           
             
               CHAP.
               3.
            
             
             Of
             the
             quality
             of
             Passions
             ,
             and
             whethey
             they
             be
             good
             or
             bad
             .
          
           
             fol.
             51.
             
          
           
             Of
             Loue
             ,
             the
             Preface
             .
          
           
             fol.
             78.
             
          
           
             
               CHAP.
               1.
            
             
             Of
             the
             beginning
             of
             Loue.
             
          
           
             fol.
             83.
             
          
           
             
             
               CHAP.
               2.
            
             
             Wherein
             the
             Essence
             of
             Loue
             consists
             .
          
           
             fol.
             103.
             
          
           
             
               CHAP.
               3.
            
             
             Of
             the
             persons
             to
             whom
             Loue
             extends
             .
          
           
             fol.
             121.
             
          
           
             
               CHAP.
               4.
            
             
             Of
             the
             Effects
             of
             Loue.
             
          
           
             fol.
             152.
             
          
           
             
               CHAP.
               5.
            
             
             Of
             Iealousie
             ,
             whether
             it
             bee
             an
             effect
             and
             signe
             of
             Loue.
             
          
           
             fol.
             175.
             
          
           
             
               CHAP.
               1.
            
             
             Of
             Hatred
             and
             Enmity
             .
          
           
             fol.
             184.
             
          
           
             
               CHAP.
               1.
            
             
             Of
             Desire
             and
             Cupidity
             ,
             and
             of
             the
             flight
             and
             horror
             we
             haue
             of
             things
             .
          
           
             fol
             ▪
             216.
             
          
           
             
               CHAP.
               1.
            
             
             Of
             Pleasure
             and
             Delight
             .
          
           
             fol.
             244.
             
          
           
             
               CHAP.
               1.
            
             
             Of
             the
             Effects
             of
             Pleasure
             .
          
           
             fol.
             297.
             
          
           
             
               CHAP.
               1.
            
             
             Of
             Griefe
             and
             Heauinesse
             .
          
           
             fol.
             317.
             
          
           
             
             
               CHAP.
               2.
            
             
             Of
             Mercy
             and
             Indignation
             .
          
           
             fol.
             354.
             
          
           
             
               CHAP.
               3.
            
             
             Of
             Indignation
             .
          
           
             fol.
             375.
             
          
           
             
               CHAP.
               4.
            
             
             Of
             Enuy
             and
             Emulation
             .
          
           
             fol.
             389.
             
          
           
             
               CHAP.
               1.
            
             
             Of
             Hardinesse
             and
             Courage
             .
          
           
             fol.
             411.
             
          
           
             
               CHAP.
               1.
            
             
             Of
             Feare
             or
             Dread
             .
          
           
             fol.
             428.
             
          
           
             
               CHAP.
               1.
            
             
             Of
             Shame
             .
          
           
             fol.
             473.
             
          
           
             
               CHAP.
               2.
            
             
             Of
             the
             Effects
             of
             Shame
             .
          
           
             494.
             
          
           
             
               CHAP.
               1.
            
             
             Of
             Hope
             and
             Despaire
             .
          
           
             fol.
             507.
             
          
           
             
               CHAP.
               1.
            
             
             Of
             Choler
             .
          
           
             fol.
             547.
             
          
           
             
               CHAP.
               2.
            
             
             Of
             those
             against
             whom
             wee
             are
             angry
             .
          
           
             fol.
             575.
             
          
           
             
               CHAP.
               3.
            
             
             Of
             the
             Effects
             and
             remedies
             of
             Choler
             .
          
           
             fol.
             598.
             
          
           
             
               CHAP.
               1.
            
             
             Of
             Mildnesse
             and
             Gentlenesse
             .
          
           
             fol.
             633.
             
          
           
             
             
               CHAP.
               1.
            
             
             Of
             the
             diuers
             Passions
             of
             men
             according
             to
             their
             ages
             and
             conditions
             .
          
           
             fol.
             654.
             
          
        
         
      
    
     
       
         
         
         
           A
           Table
           of
           Humaine
           Passions
           .
        
         
           
             CHAPTER
             1.
             
             Wherein
             is
             expounded
             what
             Passion
             is
             .
          
           
             SEeing
             there
             can
             be
             no
             better
             order
             obserued
             ,
             to
             expresse
             the
             nature
             of
             things
             ,
             then
             to
             beginne
             by
             the
             definitions
             ,
             which
             haue
             vsually
             giuen
             vs
             a
             full
             light
             of
             their
             essence
             ,
             wee
             must
             enter
             into
             this
             treaty
             of
             passions
             ,
             by
             the
             definition
             which
             Philosophers
             
             giue
             .
             That
             which
             is
             called
             passion
             ,
             say
             they
             ,
             is
             no
             other
             thing
             ,
             but
             a
             motion
             of
             the
             sensitiue
             appetite
             ,
             caused
             by
             the
             apprehensiō
             or
             imagination
             of
             good
             or
             euill
             ,
             the
             which
             is
             followed
             with
             a
             change
             or
             alteration
             in
             the
             body
             ,
             contrary
             to
             the
             Lawes
             of
             Nature
             .
             Whereby
             it
             appeares
             ,
             that
             passions
             ,
             to
             speak
             properly
             ,
             reside
             onely
             in
             the
             sensitiue
             appetite
             ,
             and
             that
             they
             are
             not
             fashioned
             but
             in
             the
             irrationall
             part
             of
             the
             soule
             :
             so
             as
             if
             we
             should
             giue
             the
             name
             of
             passions
             to
             the
             motions
             of
             the
             vnderstanding
             ,
             or
             of
             the
             will
             ;
             it
             is
             by
             a
             kind
             of
             improper
             and
             figuratiue
             speech
             ,
             alluding
             to
             the
             passions
             of
             the
             senses
             ,
             with
             the
             which
             they
             haue
             some
             resemblance
             .
             The
             reason
             why
             
             passions
             are
             not
             found
             in
             the
             rationall
             part
             of
             the
             soule
             ,
             is
             ,
             for
             that
             this
             part
             doth
             not
             imploy
             any
             corporeal
             organs
             in
             her
             actions
             ,
             and
             that
             her
             office
             is
             not
             to
             alter
             or
             bring
             any
             change
             vnto
             the
             body
             ;
             the
             which
             notwithstanding
             ,
             is
             an
             action
             which
             doth
             accompany
             the
             passions
             inseparably
             .
             But
             seeing
             they
             are
             not
             to
             be
             found
             in
             any
             other
             part
             of
             the
             soule
             ,
             but
             in
             the
             sensitiue
             appetite
             :
             there
             riseth
             heere
             a
             great
             question
             ,
             whether
             this
             appetite
             shal
             be
             diuided
             into
             the
             irascible
             &
             concupiscible
             or
             desiring
             power
             ,
             as
             into
             two
             different
             and
             distinct
             powers
             ,
             or
             whether
             it
             makes
             but
             one
             power
             of
             both
             .
             The
             common
             opinion
             is
             ,
             that
             as
             their
             obiects
             are
             diuers
             ,
             so
             they
             are
             two
             
             distinct
             powers
             :
             whereof
             the
             reason
             is
             gathered
             ,
             by
             that
             which
             experience
             doth
             shew
             vs
             in
             all
             other
             things
             subiect
             to
             corruption
             ;
             for
             we
             see
             in
             other
             corruptible
             creatures
             ,
             that
             they
             haue
             not
             onely
             an
             inclination
             and
             power
             to
             seek
             after
             those
             things
             which
             are
             fit
             and
             conuenient
             for
             them
             ,
             and
             to
             flie
             those
             which
             may
             hurt
             or
             anoy
             them
             ;
             but
             moreouer
             ,
             they
             haue
             another
             faculty
             or
             power
             ,
             to
             resist
             and
             fight
             against
             that
             which
             may
             crosse
             their
             actions
             ,
             or
             destroy
             their
             beeing
             .
             As
             for
             example
             ,
             fire
             is
             not
             onely
             indued
             with
             lightnesse
             ,
             to
             flie
             vp
             high
             ,
             but
             it
             hath
             also
             receiued
             heate
             from
             nature
             ,
             by
             meanes
             whereof
             ,
             it
             doth
             resist
             and
             fight
             against
             any
             thing
             that
             is
             contrary
             to
             
             his
             action
             .
             In
             like
             manner
             it
             was
             necessary
             for
             the
             good
             of
             man
             ,
             that
             hee
             should
             haue
             two
             kindes
             of
             inclinations
             ,
             the
             one
             to
             pursue
             those
             things
             which
             are
             pleasing
             &
             agreeable
             to
             the
             senses
             ,
             and
             to
             auoyde
             those
             which
             may
             any
             way
             anoy
             him
             :
             and
             this
             we
             call
             the
             concupiscible
             or
             desiring
             power
             ;
             and
             the
             other
             ,
             by
             meanes
             whereofhee
             may
             incounter
             and
             vanquish
             whatsoeuer
             opposeth
             it selfe
             ,
             crosseth
             his
             inclinations
             ,
             or
             that
             tends
             to
             the
             destruction
             of
             his
             being
             ,
             or
             the
             decay
             of
             his
             contentment
             ,
             which
             is
             that
             wee
             call
             the
             irascible
             or
             angry
             power
             .
             This
             differs
             from
             the
             concupiscible
             ,
             for
             that
             the
             concupiscible
             tends
             to
             the
             sensible
             good
             ,
             absolútely
             considered
             ,
             and
             without
             
             any
             crosses
             ;
             whereas
             the
             irascible
             doth
             alwayes
             aime
             at
             the
             good
             which
             is
             inuironed
             with
             some
             difficulty
             ,
             the
             which
             she
             striues
             to
             vanquish
             to
             the
             end
             shee
             may
             take
             all
             obstacles
             from
             the
             concupiscible
             power
             ,
             which
             crosse
             her
             content
             ,
             and
             hinder
             her
             from
             enioying
             the
             good
             which
             she
             desires
             to
             attaine
             vnto
             :
             so
             as
             the
             irascible
             is
             as
             a
             sword
             and
             target
             to
             the
             concupiscible
             ,
             for
             that
             she
             combates
             for
             her
             content
             ,
             and
             resists
             any
             thing
             that
             may
             crosse
             her
             .
          
           
             There
             are
             many
             things
             proue
             ,
             that
             they
             are
             two
             different
             and
             distinct
             powers
             :
             For
             as
             Mathematicians
             hauing
             noted
             diuers
             apparent
             irregularities
             in
             the
             Planets
             ,
             and
             obserued
             ,
             that
             they
             seem
             sometimes
             to
             hasten
             their
             
             course
             ,
             and
             sometimes
             to
             slacke
             it
             ;
             sometimes
             they
             stand
             as
             it
             were
             fixed
             ,
             and
             sometimes
             to
             returne
             backe
             in
             the
             Zodiaque
             ;
             sometimes
             they
             seem
             neare
             to
             the
             earth
             ,
             &
             sometimes
             they
             appear
             far
             off
             ;
             they
             haue
             held
             it
             necessary
             to
             multiply
             their
             heauens
             ,
             and
             to
             giue
             them
             many
             to
             auoyd
             all
             disorder
             in
             these
             excellent
             bodyes
             of
             the
             Vniuerse
             .
             In
             like
             manner
             the
             diuersity
             of
             passions
             in
             man
             ,
             the
             contrary
             motions
             &
             desires
             ,
             wherewith
             his
             soule
             is
             tost
             ,
             haue
             let
             philosophers
             vnderstand
             ,
             that
             there
             is
             in
             him
             not
             onely
             a
             concupiscible
             power
             ,
             but
             also
             an
             irascible
             :
             for
             that
             many
             times
             we
             haue
             a
             desire
             of
             that
             which
             wee
             striue
             against
             ,
             and
             resist
             with
             vehemency
             ;
             and
             if
             wee
             suffer
             
             our selues
             to
             be
             vanquished
             ,
             wee
             are
             grieued
             ;
             as
             hee
             who
             desiring
             to
             see
             the
             bodies
             of
             such
             as
             had
             beene
             executed
             ,
             suppressed
             this
             desire
             ,
             and
             diuerted
             his
             eies
             from
             this
             infamous
             spectacle
             ,
             yet
             suffering
             himselfe
             to
             bee
             vanquished
             by
             his
             curiosity
             ,
             and
             hauing
             cast
             his
             eyes
             thereon
             ,
             witnessed
             his
             griefe
             and
             sorrow
             which
             remained
             ,
             to
             haue
             giuen
             so
             brutish
             a
             contentment
             to
             his
             eyes
             .
             Whereby
             it
             appeares
             ,
             that
             desire
             and
             anger
             are
             two
             diuerse
             faculties
             ,
             seeing
             that
             one
             power
             is
             not
             carried
             at
             one
             instant
             to
             contrary
             desires
             .
             And
             we
             finde
             in
             our selues
             ,
             that
             often
             times
             wee
             are
             inclined
             to
             angry
             passions
             ,
             &
             are
             not
             much
             mooued
             with
             those
             of
             the
             concupiscible
             ,
             or
             to
             the
             contrary
             .
             
             In
             like
             manner
             there
             are
             creatures
             which
             haue
             desires
             ,
             but
             no
             motions
             of
             choler
             :
             as
             for
             example
             ,
             Sheepe
             ,
             Pigeons
             ,
             and
             Turtles
             ,
             make
             shew
             to
             haue
             impressions
             of
             desires
             ,
             and
             yet
             there
             appeareth
             in
             them
             no
             signe
             of
             anger
             .
             So
             as
             to
             obserue
             their
             dispositions
             well
             ,
             we
             may
             call
             in
             question
             that
             which
             Aristotle
             saith
             ,
             that
             
               there
               is
               no
               creature
               but
               hath
               some
               touch
               of
               choler
            
             :
             finally
             wee
             may
             obserue
             ,
             that
             sometimes
             the
             irascible
             makes
             vs
             to
             pursue
             things
             which
             are
             absolutely
             contrary
             to
             the
             concupiscible
             ,
             as
             when
             with
             the
             hazzard
             of
             life
             (
             which
             is
             so
             deere
             and
             precious
             to
             all
             creatures
             )
             we
             seeke
             to
             reuenge
             our selues
             of
             a
             powerfull
             enemy
             which
             hath
             wronged
             vs.
             For
             this
             
             reuenge
             which
             puts
             our
             life
             in
             danger
             ,
             cannot
             proceede
             from
             the
             same
             power
             which
             desires
             passionately
             to
             preserue
             it
             :
             and
             so
             the
             irascible
             and
             concupiscible
             ,
             are
             two
             different
             powers
             .
             And
             there
             is
             no
             part
             of
             passion
             properly
             taken
             ,
             but
             in
             these
             two
             sensitiue
             faculties
             ,
             which
             is
             one
             of
             the
             things
             wee
             gather
             from
             the
             definition
             wee
             haue
             giuen
             .
          
           
             It
             appeares
             also
             by
             the
             same
             definition
             ,
             that
             the
             passions
             of
             our
             soule
             should
             alwayes
             bee
             followed
             with
             a
             sensible
             alteration
             in
             the
             body
             ,
             by
             the
             impression
             of
             the
             sensitiue
             appetite
             ,
             touched
             with
             the
             imaginatiō
             of
             good
             or
             euill
             ,
             which
             presents
             it selfe
             .
             And
             here
             first
             we
             must
             not
             wonder
             if
             the
             ●oule
             doth
             
             impart
             her
             motions
             ,
             and
             causeth
             such
             great
             alteration
             in
             the
             body
             ,
             seeing
             that
             the
             body
             doth
             impart
             his
             paines
             ,
             when
             as
             it
             suffers
             any
             violence
             .
             For
             if
             it
             be
             laid
             on
             the
             racke
             ,
             broken
             on
             a
             wheele
             ,
             or
             cast
             into
             the
             fire
             ,
             the
             soule
             grones
             vnder
             the
             burden
             of
             his
             torments
             :
             the
             which
             happens
             ,
             for
             that
             beeing
             vnited
             as
             forme
             and
             matter
             ,
             and
             making
             but
             one
             body
             which
             growes
             from
             their
             vnion
             ;
             of
             necessity
             all
             things
             must
             bee
             common
             vnto
             them
             ,
             except
             those
             things
             which
             repugne
             ,
             and
             cannot
             agree
             with
             their
             particular
             natures
             ;
             and
             therfore
             by
             a
             certaine
             contagion
             they
             communicate
             their
             passions
             one
             vnto
             another
             .
             But
             in
             this
             subiect
             there
             is
             a
             stronger
             reason
             for
             the
             which
             
             the
             soule
             excites
             these
             alterations
             in
             the
             body
             by
             her
             passions
             ,
             that
             is
             to
             say
             ,
             for
             that
             the
             soule
             doth
             not
             onely
             reside
             in
             the
             body
             as
             the
             forme
             ,
             but
             doth
             preside
             there
             in
             quality
             of
             the
             moouing
             cause
             ,
             by
             meanes
             whereof
             ,
             she
             doth
             change
             and
             alter
             it
             at
             her
             will.
             For
             as
             the
             intellectuall
             power
             ,
             which
             mooues
             a
             heauen
             ,
             applying
             her
             vertue
             to
             mooue
             it
             ,
             makes
             it
             to
             change
             place
             ,
             and
             drawes
             it
             from
             East
             to
             West
             ,
             or
             from
             West
             to
             East
             ,
             euen
             so
             the
             soule
             which
             hath
             a
             moouing
             power
             commanding
             ouer
             the
             body
             ,
             changeth
             his
             naturall
             disposition
             ,
             and
             by
             her
             agitation
             puls
             him
             from
             his
             rest
             ,
             wherein
             hee
             was
             before
             shee
             troubled
             him
             ;
             in
             this
             manner
             .
          
           
           
             Moreouer
             ,
             wee
             must
             not
             wonder
             if
             the
             sensitiue
             appetite
             in
             particular
             ,
             make
             so
             great
             an
             impression
             in
             the
             body
             .
             This
             proceedes
             from
             the
             sympathy
             which
             is
             found
             in
             those
             powers
             ,
             which
             are
             gouerned
             by
             the
             same
             soule
             which
             imployes
             them
             :
             so
             as
             the
             sensitiue
             appetite
             ,
             comming
             to
             play
             her
             part
             ,
             shee
             doth
             stirre
             vp
             the
             mouing
             faculty
             of
             the
             heart
             ,
             the
             which
             dilates
             it selfe
             ,
             or
             shrinkes
             vp
             ,
             according
             to
             the
             nature
             of
             the
             obiects
             which
             haue
             made
             impression
             vpon
             the
             sensitiue
             appetite
             ,
             whence
             grow
             al
             the
             alterations
             which
             are
             made
             in
             the
             body
             of
             man.
             And
             here
             we
             must
             remember
             ,
             that
             nature
             hath
             fashioned
             the
             heart
             in
             such
             sort
             ,
             as
             it
             is
             in
             perpetual
             motion
             ,
             according
             
             vnto
             which
             it
             sometimes
             extendes
             it selfe
             ,
             and
             sometime
             retires
             of
             it selfe
             ,
             with
             a
             certaine
             measure
             and
             proportion
             ;
             the
             which
             continuing
             within
             the
             bounds
             which
             nature
             hath
             prescribed
             it
             ,
             as
             conformable
             vnto
             the
             condition
             of
             the
             creature
             ,
             this
             motion
             is
             wholy
             naturall
             :
             but
             if
             it
             once
             come
             to
             breake
             this
             law
             ,
             and
             shew
             it selfe
             more
             violent
             ,
             or
             more
             slow
             ,
             then
             the
             nature
             of
             the
             creature
             requires
             ,
             the
             naturall
             harmony
             is
             broken
             ,
             and
             there
             followes
             a
             great
             alteration
             in
             the
             body
             of
             the
             creature
             .
          
           
             Of
             all
             the
             powers
             of
             the
             soule
             ,
             those
             of
             the
             sensitiue
             appetite
             onely
             cause
             the
             alteratiō
             of
             this
             motion
             ,
             whose
             actions
             alone
             may
             make
             it
             more
             violent
             ,
             or
             more
             slowe
             ,
             
             then
             the
             lawes
             of
             nature
             doe
             allow
             .
             And
             hence
             it
             comes
             ,
             that
             none
             but
             the
             actions
             of
             the
             sensitiue
             appetite
             are
             made
             with
             a
             visible
             change
             of
             the
             body
             ,
             and
             with
             a
             sensible
             alteration
             of
             the
             naturall
             constitution
             .
             Yet
             as
             in
             this
             change
             the
             heart
             receiues
             an
             alteration
             ,
             so
             the
             spirits
             ,
             the
             blood
             ,
             and
             other
             humours
             ,
             are
             agitated
             and
             mooued
             beyond
             ordinary
             ,
             the
             which
             doth
             wholy
             trouble
             the
             naturall
             constitution
             of
             the
             creature
             .
             The
             which
             happens
             after
             this
             manner
             :
             The
             obiects
             of
             the
             senses
             strike
             first
             vpon
             the
             imagination
             ,
             and
             then
             this
             power
             hauing
             taken
             knowledge
             of
             thē
             ,
             conceiues
             them
             as
             good
             or
             bad
             ,
             as
             pleasing
             or
             troublesome
             ,
             and
             importune
             :
             then
             
             afterwards
             propounds
             them
             as
             clothed
             with
             those
             qualities
             to
             the
             creature
             ,
             which
             apprehending
             them
             vnder
             this
             last
             cōsideration
             excites
             the
             concupiscible
             ,
             or
             irascible
             power
             of
             the
             soule
             ,
             and
             induceth
             them
             to
             imbrace
             or
             flye
             them
             ,
             and
             by
             the
             impression
             of
             its
             motion
             ,
             agitates
             the
             spirits
             which
             we
             cal
             Vitall
             ,
             the
             which
             going
             from
             the
             heart
             ,
             disperse
             themselues
             throughout
             the
             whole
             body
             ,
             and
             at
             the
             same
             instant
             the
             blood
             which
             deriues
             frō
             the
             liuer
             ,
             participating
             in
             this
             agitatiō
             ,
             flowes
             throughout
             the
             veynes
             ,
             and
             casts
             it selfe
             ouer
             all
             the
             other
             parts
             of
             the
             body
             :
             So
             as
             the
             heart
             and
             liuer
             beeing
             thus
             troubled
             in
             their
             naturall
             dispositions
             ,
             the
             whole
             body
             f●eles
             
             it selfe
             mooued
             ,
             not
             onely
             inwardly
             ,
             but
             also
             outwardly
             ,
             according
             to
             the
             nature
             of
             that
             passiō
             which
             doth
             trouble
             it
             .
             For
             in
             motions
             of
             ioy
             and
             desire
             ,
             the
             heart
             melts
             with
             gladnesse
             .
             In
             those
             of
             sorrow
             and
             trouble
             ,
             it
             shrinks
             vp
             and
             freezeth
             with
             griefe
             .
             In
             those
             of
             choler
             and
             resolution
             ,
             it
             is
             inflamed
             and
             all
             on
             fire
             .
             In
             those
             of
             feare
             ,
             it
             growes
             pale
             and
             trembling
             .
             A
             Louers
             words
             are
             sweete
             and
             pleasing
             ,
             and
             those
             of
             a
             cholerick
             man
             are
             sharpe
             and
             rough
             :
             Finally
             ,
             there
             riseth
             no
             passion
             in
             the
             soule
             ,
             which
             leaueth
             not
             some
             visible
             trace
             of
             her
             agitation
             ,
             vpon
             the
             body
             of
             man.
             
          
           
             Lastly
             ,
             wee
             may
             gather
             from
             the
             definition
             of
             passion
             that
             this
             alteration
             which
             
             happeneth
             in
             the
             body
             ,
             is
             contrary
             to
             the
             lawes
             of
             nature
             ,
             for
             that
             (
             as
             we
             haue
             said
             )
             it
             transports
             the
             heart
             beyond
             the
             bounds
             ,
             which
             nature
             hath
             prescribed
             it
             ,
             and
             doth
             agitate
             it
             extraordinarily
             .
          
           
             Hence
             it
             growes
             ,
             that
             amōg
             al
             the
             motiōs
             of
             the
             sensitiue
             appetite
             ,
             those
             only
             are
             prop●●ly
             called
             passiōs
             ,
             which
             are
             accompanied
             with
             some
             notable
             defect
             .
             For
             as
             we
             call
             passions
             of
             the
             body
             diseases
             ,
             wounds
             ,
             paines
             ,
             inflammations
             ,
             incisions
             ,
             and
             all
             other
             violent
             accidents
             which
             happen
             extraordinarily
             :
             So
             wee
             properly
             call
             passions
             of
             the
             soule
             ,
             those
             infirmities
             wherewith
             she
             is
             afflicted
             and
             troubled
             ;
             as
             pittie
             ,
             feare
             ,
             bashfulnesse
             ,
             or
             shame
             ,
             loue
             ,
             hatred
             ,
             
             desires
             ,
             Choler
             ,
             and
             the
             rest
             .
          
           
             For
             ,
             in
             this
             subiect
             the
             word
             Passion
             ,
             is
             not
             taken
             in
             that
             sense
             ,
             whereas
             wee
             say
             that
             a
             subiect
             suffers
             ,
             when
             as
             it
             receiues
             some
             new
             forme
             ,
             bee
             it
             that
             at
             the
             comming
             of
             this
             forme
             ,
             it
             lose
             any
             thing
             of
             its
             owne
             or
             not
             ,
             as
             when
             the
             ayre
             is
             enlightned
             with
             the
             Sunne
             beams
             ,
             without
             losing
             any
             thing
             of
             her
             first
             constitution
             :
             nor
             in
             that
             sense
             ,
             wherein
             we
             say
             ,
             that
             a
             subiect
             suffers
             ,
             when
             as
             it
             receiues
             a
             new
             quality
             which
             doth
             expell
             another
             ,
             whether
             it
             bee
             concurrent
             to
             its
             nature
             ,
             or
             contrary
             vnto
             it
             ,
             as
             when
             water
             growes
             cold
             ,
             or
             is
             made
             hot
             .
          
           
           
             But
             the
             word
             Passion
             is
             taken
             here
             for
             a
             change
             ,
             which
             is
             made
             in
             man
             ,
             contrary
             to
             his
             naturall
             constitution
             and
             disposition
             ,
             from
             the
             which
             hee
             is
             as
             it
             were
             wrested
             by
             this
             change
             .
             In
             which
             sense
             the
             Phylosophers
             say
             ,
             that
             things
             suffer
             ,
             when
             as
             they
             are
             drawne
             from
             their
             naturall
             disposition
             ,
             to
             a
             course
             that
             is
             contrary
             to
             their
             nature
             .
          
           
             In
             the
             mean
             time
             you
             must
             not
             wonder
             ,
             if
             we
             ground
             the
             irregularity
             of
             the
             change
             ,
             which
             these
             passions
             breed
             ,
             vpon
             the
             disorder
             which
             the
             sensitiue
             appetite
             (
             stirred
             vp
             by
             the
             sensible
             obiects
             )
             casts
             into
             the
             heart
             ,
             being
             a
             thing
             which
             wee
             must
             constantly
             beleeue
             ,
             that
             this
             power
             of
             the
             soule
             ,
             bee
             it
             the
             irascible
             
             or
             cōcupiscible
             ,
             hath
             its
             se
             at
             and
             mansion
             in
             the
             heart
             :
             The
             which
             cannot
             be
             denied
             in
             the
             subiect
             of
             feare
             ,
             for
             that
             such
             as
             are
             transported
             therwith
             ,
             call
             back
             the
             blood
             and
             heate
             vnto
             the
             heart
             ,
             as
             to
             the
             place
             where
             feare
             doth
             exercise
             her
             tyranny
             ,
             therewith
             to
             defend
             themselues
             :
             considering
             also
             that
             those
             creatures
             which
             haue
             the
             greatest
             and
             largest
             hearts
             ,
             are
             most
             fearefull
             ,
             for
             that
             their
             heate
             is
             more
             dispersed
             ,
             and
             consequently
             lesse
             able
             to
             resist
             the
             assaults
             of
             feare
             .
             Some
             haue
             not
             beleeued
             ,
             that
             it
             was
             so
             of
             other
             passions
             ,
             but
             haue
             appointed
             thē
             their
             seates
             else-where
             ,
             and
             haue
             maintained
             ,
             that
             some
             did
             reside
             in
             the
             liuer
             ,
             others
             in
             the
             spleene
             ,
             and
             some
             in
             
             the
             gall
             ;
             &
             as
             for
             anger
             ,
             they
             haue
             lodged
             it
             in
             the
             gall
             ,
             whereas
             choler
             resides
             ,
             which
             doth
             inflame
             it
             .
             But
             they
             haue
             giuen
             loue
             his
             quarter
             in
             the
             liuer
             ,
             for
             that
             the
             sāguine
             cōplexion
             is
             inclined
             to
             loue
             :
             &
             for
             ioy
             ,
             they
             haue
             seated
             it
             in
             the
             Spleen
             ,
             for
             that
             melancholy
             proceeds
             from
             the
             distemperature
             of
             this
             part
             .
             But
             notwithstanding
             this
             ,
             it
             is
             most
             certaine
             ,
             that
             both
             the
             powers
             of
             the
             sensitiue
             appetite
             ,
             I
             mean
             the
             Irascible
             ,
             and
             Concupiscible
             ,
             reside
             in
             the
             heart
             ;
             the
             which
             beeing
             the
             fountaine
             of
             life
             ,
             &
             of
             all
             vital
             operations
             ,
             must
             also
             bee
             a
             lodge
             &
             retraite
             to
             those
             appetites
             which
             nature
             hath
             gigiuē
             the
             creature
             to
             preserue
             his
             life
             ,
             &
             to
             chase
             away
             those
             perils
             which
             may
             threaten
             it
             .
             
             Wherby
             we
             see
             ,
             that
             the
             passiōs
             of
             desire
             or
             anger
             ,
             are
             felt
             presētly
             in
             the
             heart
             ,
             &
             trouble
             the
             natural
             cōstitution
             as
             soon
             as
             they
             rise
             ;
             wherby
             followeth
             a
             strange
             alteration
             throughout
             the
             whole
             body
             ,
             for
             the
             springs
             cānot
             be
             troubled
             but
             the
             streams
             wil
             feele
             of
             it
             .
             And
             therefore
             the
             passions
             being
             too
             vehement
             ,
             and
             making
             a
             violēt
             impressiō
             vppō
             the
             hart
             ,
             they
             cause
             strāge
             accidents
             in
             man.
             As
             for
             exāple
             ,
             a
             furious
             anger
             drawing
             the
             heate
             violently
             from
             the
             heart
             ,
             to
             those
             parts
             which
             are
             most
             remote
             frō
             the
             Center
             of
             life
             ,
             and
             by
             the
             same
             meanes
             inflaming
             choler
             ,
             which
             by
             her
             naturall
             lightnes
             mounts
             vp
             to
             the
             braine
             ,
             may
             depriue
             mā
             of
             the
             vse
             of
             reason
             ,
             &
             make
             him
             furious
             and
             mad
             .
          
           
           
             In
             like
             manner
             an
             extraordinary
             feare
             ,
             drawing
             the
             spirits
             and
             heate
             forcibly
             to
             the
             heart
             ,
             whereas
             she
             meanes
             to
             fortifie
             her selfe
             against
             her
             enemy
             ,
             may
             quench
             the
             natural
             heate
             ,
             and
             suffocate
             the
             man
             :
             shame
             may
             doe
             the
             like
             ,
             whereof
             we
             haue
             prodigious
             examples
             in
             histories
             ,
             which
             testifie
             ,
             that
             great
             personages
             haue
             died
             with
             shame
             and
             griefe
             ,
             for
             that
             they
             could
             not
             find
             the
             knot
             ,
             or
             expound
             certaine
             riddles
             or
             difficult
             questions
             ,
             which
             had
             beene
             propounded
             vnto
             them
             :
             yea
             ,
             they
             say
             ,
             that
             great
             ornament
             and
             Gemme
             of
             Phylosophy
             Aristotle
             ,
             died
             with
             griefe
             ,
             for
             that
             he
             could
             not
             finde
             the
             cause
             of
             the
             flowing
             and
             ebbing
             of
             Eurypus
             .
             Whereby
             it
             appeares
             ,
             
             that
             the
             heart
             which
             is
             thus
             opprest
             by
             Passions
             ,
             when
             they
             are
             violent
             ,
             is
             the
             seate
             of
             both
             the
             powers
             of
             the
             sensitiue
             appetite
             ,
             that
             is
             to
             say
             ,
             of
             the
             Irascible
             ,
             and
             Concupiscible
             .
             And
             whereas
             they
             obiect
             to
             the
             contrary
             ,
             that
             Choller
             resides
             in
             the
             Gall
             ,
             inferring
             thereby
             that
             the
             Irascible
             power
             should
             reside
             there
             also
             :
             It
             is
             easily
             answered
             ,
             for
             that
             the
             Choller
             which
             remaines
             in
             the
             Gall
             ,
             is
             not
             the
             reason
             for
             the
             which
             Anger
             is
             inflamed
             ,
             but
             for
             that
             it
             is
             a
             hot
             and
             dry
             humor
             ,
             the
             which
             are
             fit
             qualities
             to
             produce
             that
             effect
             .
             The
             like
             may
             be
             sayd
             of
             Loue
             ,
             and
             that
             the
             aboundance
             of
             bloud
             doth
             not
             make
             men
             more
             inclined
             to
             the
             Passions
             of
             loue
             ,
             forthat
             the
             Concupiscible
             
             power
             resides
             in
             the
             liuer
             ,
             which
             is
             the
             place
             where
             the
             blood
             takes
             his
             forme
             ;
             but
             for
             that
             they
             which
             are
             of
             a
             sanguine
             complexion
             ,
             haue
             a
             hot
             and
             moist
             temperature
             ▪
             which
             is
             proper
             to
             that
             passion
             .
             And
             as
             for
             ioy
             wee
             cannot
             conclude
             that
             it
             resides
             in
             the
             Spleene
             ,
             for
             that
             it
             being
             infirme
             ,
             many
             are
             opprest
             with
             melancholly
             ;
             for
             the
             reason
             why
             melancholly
             doth
             torment
             them
             which
             are
             troubled
             with
             the
             Spleene
             ,
             is
             not
             for
             that
             ioy
             resides
             there
             ,
             but
             for
             that
             adust
             choller
             preuailing
             ,
             causeth
             a
             troublesome
             and
             importune
             heauines
             .
          
           
             Yet
             we
             will
             not
             so
             restraine
             these
             two
             powers
             ,
             within
             the
             bounds
             and
             extent
             of
             the
             heart
             ,
             but
             wee
             will
             confesse
             ,
             
             that
             although
             they
             haue
             their
             chiefe
             residence
             there
             ,
             yet
             they
             disperse
             themselues
             through
             the
             whole
             creature
             ;
             whereof
             wee
             haue
             good
             proofe
             in
             Lizards
             ,
             which
             being
             cut
             in
             peeces
             ,
             feele
             paine
             in
             all
             the
             parts
             where
             they
             are
             offended
             .
             For
             the
             last
             of
             our
             obseruations
             vpon
             the
             subiect
             of
             passions
             ,
             it
             remaines
             to
             shew
             ,
             whether
             of
             the
             concupiscible
             and
             irascible
             powers
             ,
             bee
             the
             more
             noble
             and
             excellent
             :
             some
             giue
             the
             preheminence
             to
             the
             concupiscible
             ,
             for
             that
             it
             is
             destined
             to
             serue
             the
             soule
             ,
             and
             to
             make
             it
             enioy
             the
             obiects
             of
             her
             passions
             .
             The
             which
             made
             Aristotle
             to
             say
             ,
             that
             beasts
             put
             themselues
             into
             choller
             ,
             and
             fight
             for
             their
             desires
             .
             But
             this
             reason
             doth
             nothing
             
             abase
             the
             Irascible
             power
             ,
             but
             contrariwise
             it
             shewes
             how
             much
             it
             is
             more
             excellent
             then
             the
             Concupiscible
             .
          
           
             For
             as
             those
             souldiers
             are
             most
             valiant
             which
             maintaine
             the
             shocke
             of
             a
             battaile
             ,
             and
             defend
             the
             weaker
             ;
             euen
             so
             by
             consequence
             ,
             the
             Irascible
             power
             must
             haue
             more
             generosity
             then
             the
             concupiscible
             ,
             seeing
             she
             is
             ordained
             by
             nature
             for
             her
             defence
             .
             And
             as
             the
             noblest
             vertues
             ,
             are
             formed
             in
             the
             most
             excellent
             powers
             ,
             so
             we
             see
             that
             force
             or
             valour
             ,
             which
             resides
             in
             the
             Irascible
             ,
             is
             a
             more
             worthy
             and
             more
             commendable
             vertue
             then
             temperance
             which
             hath
             her
             seat
             in
             the
             Concupiscible
             .
             We
             finde
             also
             that
             it
             is
             more
             shamefull
             not
             to
             bridle
             the
             
             motions
             of
             the
             Concupiscible
             ,
             then
             those
             of
             the
             Irascible
             ,
             for
             that
             these
             are
             lesse
             offensiue
             to
             reason
             .
             In
             regard
             whereof
             we
             blame
             them
             more
             which
             abandon
             themselues
             to
             pleasure
             and
             voluptuousnes
             ,
             then
             those
             which
             are
             subiect
             to
             motions
             of
             choller
             .
          
        
         
           
             Of
             the
             Number
             of
             Passions
             .
             CHAP.
             2.
             
          
           
             AS
             they
             that
             haue
             treated
             of
             the
             Nature
             of
             the
             Winds
             haue
             written
             diuersly
             ,
             some
             setting
             foure
             ,
             others
             eight
             ,
             some
             eleauen
             ,
             and
             some
             two
             and
             
             thirty
             ,
             to
             the
             which
             they
             assigne
             diuers
             points
             in
             the
             horizon
             :
             So
             the
             Philosophers
             which
             discourse
             of
             the
             Passiōs
             of
             the
             Soule
             ,
             agree
             not
             of
             the
             number
             ,
             some
             naming
             more
             ,
             some
             lesse
             .
             Yea
             there
             was
             an
             Ancient
             affirmed
             ,
             that
             as
             there
             are
             many
             Passions
             ,
             whereof
             we
             know
             the
             names
             ,
             so
             there
             are
             an
             infinite
             number
             which
             we
             know
             not
             .
          
           
             Wherefore
             hee
             compared
             man
             to
             one
             of
             the
             monsters
             of
             antiquity
             ,
             which
             they
             represent
             vnto
             vs
             ,
             composed
             of
             the
             members
             ,
             and
             formes
             of
             diuers
             creatures
             :
             for
             that
             his
             Cupidities
             and
             Passions
             are
             so
             prodigious
             ,
             and
             so
             many
             in
             number
             ,
             as
             they
             are
             able
             to
             amaze
             any
             one
             ,
             that
             shall
             iudiciously
             consider
             of
             the
             multitude
             and
             diuersity
             .
          
           
           
             First
             of
             all
             ,
             there
             were
             some
             which
             haue
             beleeued
             ,
             that
             as
             there
             were
             foure
             chiefe
             winds
             which
             excite
             diuers
             stormes
             ,
             be
             it
             at
             land
             or
             sea
             ;
             so
             there
             are
             foure
             principall
             Passions
             which
             trouble
             our
             Soules
             ,
             and
             which
             stir
             vp
             diuers
             tempests
             by
             their
             irregular
             motions
             ,
             that
             is
             to
             say
             
               Pleasure
               ,
               Paine
               ,
               Hope
            
             ,
             &
             Feare
             :
             and
             in
             truth
             these
             foure
             haue
             as
             it
             were
             the
             Empiry
             ouer
             all
             the
             rest
             ,
             which
             propound
             themselues
             as
             the
             obiects
             of
             their
             motions
             ;
             for
             whatsoeuer
             men
             do
             ,
             either
             they
             feare
             or
             desire
             ,
             or
             afflict
             themselues
             ,
             or
             are
             contented
             ;
             which
             be
             the
             effects
             of
             these
             Passions
             .
             Others
             will
             haue
             onely
             two
             ,
             that
             is
             to
             say
             ,
             Pleasure
             and
             Paine
             ;
             and
             some
             assigne
             but
             one
             ,
             and
             that
             is
             
             Loue
             ,
             to
             the
             which
             they
             refer
             all
             the
             rest
             as
             to
             their
             center
             and
             roote
             .
             Others
             haue
             multiplied
             them
             ,
             and
             haue
             made
             twelue
             ,
             and
             some
             eleauen
             .
             Amidst
             this
             diuersity
             of
             opinions
             ,
             that
             is
             the
             tr●est
             which
             is
             receiued
             at
             this
             day
             ,
             and
             imbraced
             by
             all
             those
             that
             make
             an
             exact
             profession
             of
             Philosophy
             :
             that
             is
             to
             say
             ,
             that
             there
             are
             eleauen
             primitiue
             and
             generall
             Passions
             ,
             whereof
             all
             the
             rest
             are
             but
             as
             it
             were
             budds
             and
             branches
             .
             These
             generall
             Passions
             are
             ,
             
               Loue
               ,
               Hatred
               ,
               Desire
               ,
               Flight
               ,
               Pleasure
               ,
               Paine
               ,
               Feare
               ,
               Courage
               ,
               Hope
               ,
               Despaire
            
             and
             Choller
             .
             And
             thus
             the
             Philosophers
             finde
             out
             the
             number
             .
             Of
             Passions
             ,
             say
             they
             ,
             some
             regard
             the
             good
             or
             euill
             absolutely
             and
             simply
             
             considered
             .
             And
             these
             belong
             to
             the
             
               Concupiscible
               power
            
             .
             Others
             regard
             the
             good
             or
             euill
             accompanied
             with
             some
             difficulty
             ,
             and
             they
             appertaine
             vnto
             the
             irascible
             :
             those
             of
             the
             
               Concupiscible
               power
            
             ,
             are
             six
             in
             number
             ,
             whereof
             three
             haue
             for
             their
             obiects
             the
             good
             ,
             that
             is
             to
             say
             ,
             
               Loue
               ,
               Desire
            
             ,
             and
             Pleasure
             ;
             and
             the
             other
             three
             haue
             for
             their
             obiect
             the
             euil
             ,
             that
             is
             to
             say
             ,
             
               Hatred
               ,
               Flight
            
             ,
             and
             Paine
             :
             for
             presently
             that
             the
             obiect
             which
             hath
             the
             forme
             of
             good
             ,
             offers
             it selfe
             vnto
             the
             
               Concupiscible
               power
            
             ,
             shee
             presently
             feeles
             herselfe
             surprized
             ,
             and
             Loue
             is
             framed
             .
             If
             this
             obiect
             bee
             present
             ,
             she
             receiues
             Pleasure
             and
             Delight
             :
             if
             it
             bee
             absent
             ,
             she
             is
             toucht
             with
             a
             Desire
             to
             enioy
             it
             .
             And
             in
             like
             manner
             
             as
             soone
             as
             the
             obiect
             presents
             it selfe
             vnto
             the
             selfe
             same
             power
             ,
             vnder
             the
             shew
             of
             euill
             ,
             it
             doth
             presently
             stirre
             vp
             a
             hatred
             contrary
             to
             loue
             :
             and
             if
             during
             this
             horror
             it
             bee
             absent
             ,
             then
             Flight
             or
             Au●rsion
             ,
             contrary
             to
             desire
             discouers
             it selfe
             :
             but
             if
             it
             bee
             present
             ,
             she
             then
             conceiues
             griefe
             .
             In
             this
             manner
             we
             finde
             out
             the
             number
             of
             the
             passions
             which
             reside
             in
             the
             
               concupiscible
               power
            
             :
             those
             of
             the
             irascible
             are
             but
             fiue
             ,
             as
             
               feare
               ,
               courage
               ,
               hope
               ,
               despaire
               ,
            
             and
             choller
             :
             for
             if
             the
             obiect
             which
             hath
             some
             shew
             of
             good
             ,
             presents
             it selfe
             being
             accompanied
             with
             difficultie
             ,
             and
             that
             man
             conceiues
             with
             himselfe
             that
             notwithstanding
             all
             that
             ,
             it
             is
             in
             his
             power
             to
             obtaine
             
             it
             ,
             then
             hope
             is
             framed
             ;
             but
             if
             there
             bee
             no
             likelyhood
             ,
             despaire
             pulls
             him
             back
             and
             diuerts
             him
             .
             And
             touching
             that
             which
             regards
             the
             good
             wee
             enioy
             ,
             there
             is
             no
             passion
             in
             the
             irascible
             that
             concernes
             it
             ,
             seeing
             that
             which
             is
             in
             our
             power
             is
             not
             accompanied
             with
             any
             difficulty
             ,
             neither
             is
             it
             needfull
             the
             irascible
             shoulde
             mooue
             or
             worke
             for
             this
             subiect
             .
             But
             if
             the
             euill
             which
             presents
             it selfe
             ,
             be
             ful
             of
             horror
             and
             difficulty
             ,
             it
             must
             either
             be
             present
             or
             absent
             ;
             if
             it
             be
             absent
             ,
             it
             excites
             courage
             or
             
               feare
               ;
               Cour●ge
            
             ,
             if
             wee
             striue
             to
             surmount
             it
             ;
             and
             feare
             ,
             if
             we
             apprehend
             it
             as
             too
             doubtfull
             .
             If
             it
             bee
             present
             ,
             it
             inflames
             choller
             which
             carries
             vs
             to
             reuenge
             ,
             to
             repell
             the
             iniurie
             
             that
             is
             done
             vs.
             And
             thus
             wee
             finde
             out
             the
             number
             of
             the
             Passions
             of
             the
             
               irascible
               power
            
             ,
             the
             which
             with
             the
             six
             of
             the
             Concupiscible
             ,
             make
             eleauen
             in
             a●l
             .
             But
             wee
             must
             remember
             ,
             that
             notwithstanding
             this
             determined
             number
             ,
             yet
             wee
             finde
             as
             it
             were
             a
             swarme
             of
             others
             ,
             which
             notwithstanding
             take
             their
             beginning
             ,
             and
             spring
             from
             these
             ,
             as
             we
             haue
             obserued
             .
             In
             this
             number
             the
             Philosophers
             put
             
               Bitternes
               ,
               Enuy
               ,
               Emulation
               ,
               Shamefastnes
               ,
               Impudency
               ,
               Mercy
               ,
               Humanity
               ,
            
             and
             a
             thousand
             others
             which
             were
             too
             long
             to
             relate
             .
             But
             for
             that
             there
             are
             some
             ,
             without
             the
             knowledge
             whereof
             this
             treaty
             were
             imperfect
             ,
             wee
             will
             speake
             of
             them
             according
             the
             exigence
             
             of
             the
             subiect
             ,
             when
             occasion
             shal
             be
             offered
             :
             here
             it
             shall
             suffice
             to
             obserue
             ,
             that
             as
             the
             generall
             Passions
             ,
             regard
             their
             obiects
             without
             any
             restriction
             ,
             but
             that
             of
             good
             or
             euill
             ,
             which
             presents
             it selfe
             ;
             so
             the
             more
             particular
             Passions
             ,
             contained
             vnder
             these
             generall
             ,
             regard
             the
             same
             obiects
             limitted
             to
             some
             speciall
             condition
             :
             as
             for
             example
             ,
             Desire
             taken
             absolutly
             is
             a
             generall
             Passion
             ,
             which
             regards
             the
             obiect
             of
             good
             ,
             without
             any
             other
             limitation
             then
             vnder
             the
             apparance
             of
             good
             :
             but
             if
             wee
             come
             to
             prescribe
             bounds
             to
             this
             good
             ,
             and
             that
             wee
             consider
             it
             vnder
             the
             forme
             of
             some
             particular
             good
             ,
             be
             it
             of
             H●nor
             ,
             of
             Riches
             ,
             of
             Beauty
             ,
             or
             of
             any
             other
             thing
             ;
             the
             desire
             
             must
             also
             bee
             limited
             ,
             and
             then
             it
             shall
             bee
             a
             desire
             of
             honor
             ,
             which
             is
             called
             ambition
             ;
             or
             a
             desire
             of
             riches
             ,
             which
             we
             call
             couetousnes
             ,
             or
             a
             desire
             of
             beauty
             ,
             the
             which
             attributes
             vnto
             it selfe
             ,
             the
             name
             of
             the
             gender
             ,
             and
             is
             called
             loue
             .
             And
             the
             like
             may
             bee
             sayd
             of
             the
             other
             limitations
             of
             this
             obiect
             :
             so
             as
             these
             Passion
             of
             
               Loue
               ,
               Riches
            
             ,
             and
             Honor
             ,
             are
             more
             particular
             Passions
             then
             the
             desire
             ,
             which
             is
             as
             it
             were
             their
             gender
             and
             spring
             .
             So
             griefe
             taken
             absolutely
             is
             a
             Passion
             ,
             which
             regards
             the
             obiect
             of
             euill
             in
             its
             generall
             extent
             ,
             without
             any
             other
             limitation
             then
             that
             of
             euill
             .
             By
             reason
             whereof
             if
             this
             obiect
             come
             to
             bee
             restrained
             by
             vs
             to
             some
             speciall
             condition
             ,
             as
             
             to
             the
             misery
             or
             prosperity
             of
             another
             man
             ,
             or
             to
             our
             owne
             infamy
             ;
             then
             this
             griefe
             shall
             also
             be
             limited
             and
             restrained
             ,
             and
             shall
             become
             a
             griefe
             for
             another
             mans
             misfortunes
             ,
             and
             then
             it
             shal
             bee
             a
             compassion
             ;
             or
             it
             shal
             bee
             a
             griefe
             for
             another
             mans
             prosperity
             ,
             and
             then
             it
             sha●bee
             called
             an
             indignation
             or
             an
             enuie
             and
             despight
             :
             or
             else
             it
             will
             become
             a
             griefe
             for
             our
             owne
             infamy
             ,
             and
             then
             it
             is
             a
             shame
             ,
             and
             so
             of
             the
             rest
             .
             These
             Passions
             may
             bee
             infinite
             vnder
             the
             diuers
             limitations
             of
             obiects
             which
             are
             infinite
             ,
             and
             therefore
             they
             can
             hardly
             bee
             rancked
             vnder
             a
             cert●ine
             science
             :
             neither
             haue
             they
             particular
             names
             ,
             but
             borrow
             them
             from
             the
             limitation
             
             which
             the
             obiect
             giues
             them
             ;
             yet
             there
             are
             some
             which
             haue
             their
             proper
             names
             ,
             as
             
               Enuy
               ,
               Iealousie
               ,
               Compassion
               ,
               Shame
            
             :
             but
             the
             rest
             many
             times
             carry
             the
             name
             of
             their
             Genders
             .
          
           
             In
             the
             meane
             time
             a
             question
             is
             heere
             propounded
             ,
             whence
             it
             comes
             that
             considering
             the
             obiect
             of
             the
             
               Concupiscible
               appetite
            
             ,
             which
             containes
             the
             good
             and
             euill
             simply
             taken
             ,
             that
             is
             to
             say
             ,
             without
             shew
             of
             any
             difficulty
             added
             vnto
             it
             ;
             wee
             haue
             put
             ioy
             as
             a
             Passion
             ,
             which
             ariseth
             from
             the
             presence
             and
             enioying
             of
             the
             good
             ,
             and
             griefe
             as
             a
             Passion
             which
             growes
             from
             the
             present
             euill
             which
             cannot
             be
             auoided
             ;
             and
             yet
             considering
             the
             obiect
             of
             the
             
               Irascible
               power
            
             ,
             which
             comprehends
             
             the
             good
             which
             cannot
             be
             obtained
             but
             with
             difficulty
             ,
             and
             the
             euill
             which
             cannot
             be
             auoyded
             but
             with
             paine
             ,
             wee
             haue
             not
             set
             any
             Passion
             that
             riseth
             from
             the
             enioying
             of
             that
             good
             ,
             or
             from
             the
             presence
             of
             that
             euill
             which
             cannot
             bee
             eschued
             .
             Whereunto
             we
             answere
             ,
             that
             this
             difficulty
             were
             allowable
             ,
             if
             these
             two
             appetits
             had
             their
             actions
             separated
             one
             from
             another
             ;
             but
             they
             are
             alwayes
             vnited
             ,
             and
             march
             ioyntly
             to
             the
             pursuit
             and
             enioying
             of
             good
             ,
             and
             to
             the
             flight
             and
             auoyding
             of
             euill
             .
             So
             as
             the
             
               Irascible
               appitite
            
             neuer
             stirres
             but
             ioyntly
             with
             the
             Concupiscible
             ,
             for
             that
             it
             is
             ordained
             to
             succor
             and
             assist
             it
             ,
             whensoeuer
             there
             appeares
             any
             difficulty
             in
             the
             
             obiect
             which
             he
             is
             to
             pursue
             or
             auoyd
             .
             In
             regard
             whereof
             ,
             notwithstanding
             any
             difficulty
             that
             may
             be
             incountered
             in
             the
             fight
             or
             pursuite
             of
             this
             obiect
             ,
             yet
             when
             it
             is
             obtained
             or
             auoyded
             ,
             all
             the
             paine
             or
             difficulty
             which
             did
             enuiron
             it
             ,
             vanisheth
             away
             ,
             and
             is
             dispersed
             .
             It
             is
             not
             therefore
             necessary
             to
             ascribe
             any
             other
             Passions
             ,
             which
             grow
             from
             the
             enioying
             or
             flight
             of
             this
             obiect
             ,
             then
             the
             same
             which
             arise
             from
             the
             enioying
             or
             flight
             ;
             when
             as
             there
             is
             no
             apparent
             difficultie
             which
             doth
             crosse
             the
             possession
             or
             make
             the
             auoyding
             difficult
             :
             and
             to
             the
             end
             wee
             may
             the
             better
             know
             what
             order
             these
             two
             appetites
             obserue
             in
             the
             execution
             of
             their
             offices
             ,
             wee
             may
             
             thus
             represent
             their
             motions
             ,
             and
             the
             order
             of
             the
             Passions
             which
             are
             framed
             in
             the
             one
             ,
             and
             the
             other
             .
             As
             soone
             as
             any
             obiect
             presents
             it selfe
             vnto
             the
             sensible
             power
             ,
             vnder
             the
             forme
             of
             an
             apparent
             good
             :
             as
             for
             example
             ,
             the
             beauty
             of
             a
             faire
             Hellen
             ,
             whether
             that
             the
             acquisition
             be
             accōpanied
             with
             any
             difficulty
             or
             not
             ,
             this
             beauty
             doth
             first
             of
             all
             stirre
             vp
             a
             passion
             of
             loue
             ,
             from
             the
             which
             presently
             doth
             grow
             a
             desire
             which
             makes
             him
             seeke
             to
             enioy
             her
             ;
             and
             if
             in
             this
             pursuite
             there
             appeare
             no
             difficulty
             ,
             the
             possession
             wil
             be
             obtained
             without
             the
             assistance
             of
             the
             
               irascible
               appetite
            
             ,
             whence
             will
             arise
             ioy
             or
             pleasure
             .
             But
             if
             during
             the
             heate
             of
             desire
             ,
             there
             appeares
             
             any
             difficulty
             to
             obtaine
             it
             ,
             then
             if
             the
             
               Concupiscible
               appetite
            
             were
             not
             assisted
             ,
             it
             would
             be
             danted
             with
             the
             least
             difficulty
             that
             should
             present
             it selfe
             ,
             and
             would
             cease
             to
             desire
             the
             thing
             ,
             or
             striue
             to
             enioy
             it
             :
             for
             this
             reason
             the
             Irascible
             to
             preuent
             this
             ,
             causeth
             hope
             to
             arise
             to
             succour
             the
             concupiscible
             ,
             which
             supports
             desire
             and
             makes
             him
             striue
             to
             attaine
             vnto
             it
             ;
             and
             in
             this
             case
             it
             breedes
             no
             other
             ioy
             then
             that
             which
             had
             succeeded
             if
             it
             had
             bin
             obtained
             without
             any
             difficulty
             ,
             considering
             that
             the
             enioying
             makes
             him
             forget
             all
             the
             precedent
             paines
             .
             But
             from
             the
             beginning
             and
             breeding
             of
             desire
             ,
             or
             during
             the
             whole
             continuance
             thereof
             ,
             bee
             it
             with
             hope
             ,
             or
             without
             expecttance
             
             of
             the
             enioying
             of
             the
             obiect
             ,
             if
             it
             appeares
             to
             bee
             a
             thing
             absolutely
             impossible
             to
             enioy
             ,
             then
             not
             to
             suffer
             desire
             to
             consume
             it selfe
             in
             a
             vaine
             pursuite
             ,
             the
             Irascible
             stirres
             vp
             despaire
             ,
             to
             the
             end
             the
             
               Concupiscible
               power
            
             may
             not
             spend
             it selfe
             in
             a
             designe
             which
             cannot
             succeed
             .
             And
             in
             like
             manner
             if
             an
             obiect
             presents
             it selfe
             vnto
             the
             
               appetiue
               power
            
             ,
             vnder
             the
             forme
             of
             euill
             ,
             as
             for
             example
             ,
             a
             powerfull
             enemy
             prepares
             himselfe
             to
             wrong
             vs
             ,
             then
             first
             of
             all
             hatred
             riseth
             in
             vs
             ,
             and
             makes
             vs
             apprehend
             the
             euill
             which
             doth
             threaten
             vs
             apparantly
             ,
             and
             then
             inclines
             vs
             to
             seeke
             the
             meanes
             to
             auoyd
             it
             ,
             bee
             it
             in
             putting
             our selues
             in
             defence
             ,
             or
             in
             retiring
             our selues
             and
             seeking
             
             some
             shelter
             for
             this
             storme
             ,
             or
             else
             in
             auoyding
             it
             by
             some
             other
             meanes
             ,
             the
             which
             breeds
             in
             vs
             the
             Passion
             of
             flight
             ,
             by
             the
             which
             wee
             vnderstand
             no
             other
             thing
             here
             ▪
             then
             our
             striuing
             to
             flie
             the
             euill
             .
             But
             in
             case
             that
             in
             this
             seeking
             of
             meanes
             to
             auoyde
             it
             there
             appeare
             not
             any
             difficulty
             ,
             then
             the
             
               irascible
               power
            
             doth
             not
             trouble
             it selfe
             to
             assist
             the
             concupiscible
             .
             And
             for
             that
             to
             escape
             a
             danger
             and
             to
             auoyd
             a
             mischiefe
             is
             a
             kind
             of
             good
             ,
             this
             happening
             it
             begets
             ioy
             .
             As
             on
             the
             other
             side
             if
             we
             fall
             into
             a
             misfortune
             which
             threatens
             vs
             ,
             although
             there
             appeare
             not
             any
             difficulty
             in
             the
             auoyding
             ,
             it
             will
             cause
             griefe
             .
             But
             if
             whilst
             I
             seeke
             meanes
             to
             auoyd
             the
             storme
             which
             
             threatens
             me
             ,
             I
             finde
             that
             I
             cannot
             doe
             it
             without
             paine
             and
             difficulty
             ;
             then
             for
             that
             the
             least
             obstacles
             amaze
             and
             hinder
             the
             
               concupiscible
               power
            
             which
             neuer
             striues
             to
             surmount
             them
             ,
             the
             irascible
             excites
             courage
             which
             goes
             to
             succour
             it
             ,
             and
             supports
             the
             motion
             of
             this
             Passion
             ,
             which
             wee
             terme
             flight
             or
             auersion
             from
             the
             thing
             ,
             vntill
             the
             euill
             bee
             wholy
             auoyded
             and
             dispersed
             ;
             and
             then
             ariseth
             the
             same
             ioy
             which
             had
             happened
             if
             it
             had
             not
             incountered
             any
             of
             these
             difficulties
             .
             And
             if
             amidst
             this
             resistance
             and
             striuing
             of
             courage
             ,
             the
             euill
             doth
             notwithstanding
             ariue
             ,
             then
             griefe
             is
             framed
             after
             the
             same
             manner
             as
             if
             this
             accident
             had
             happened
             without
             any
             incounter
             or
             difficulty
             .
             
             But
             if
             whilest
             wee
             seeke
             the
             meanes
             to
             auoyde
             the
             euill
             ,
             wee
             discouer
             much
             difficulty
             to
             preserue
             our selues
             ,
             and
             that
             there
             approcheth
             an
             eminent
             danger
             to
             our
             persons
             ,
             then
             the
             irascible
             doth
             succour
             vs
             with
             feare
             ,
             which
             makes
             man
             discreet
             and
             aduised
             ,
             to
             the
             end
             that
             his
             too
             great
             hardines
             may
             not
             precipitate
             him
             into
             the
             danger
             which
             hee
             would
             auoyd
             .
             Besides
             al
             this
             ,
             when
             as
             the
             obiect
             which
             presents
             it selfe
             vnder
             the
             forme
             of
             good
             ,
             seemes
             at
             the
             same
             instant
             impossible
             to
             be
             attained
             vnto
             ,
             then
             not
             onely
             hope
             dies
             ,
             but
             euen
             desire
             is
             banisht
             ,
             so
             as
             the
             first
             Passion
             which
             then
             springs
             vp
             in
             vs
             is
             despaire
             ,
             which
             the
             irascible
             stirres
             vp
             ,
             to
             the
             end
             there
             should
             
             grow
             no
             vaine
             desire
             ,
             for
             that
             naturally
             no
             man
             desires
             things
             which
             are
             impossible
             ,
             and
             vaine
             and
             vnprofitable
             actions
             are
             enemies
             to
             nature
             .
          
           
             As
             for
             the
             contrariety
             which
             may
             bee
             found
             betwixt
             some
             of
             these
             Passions
             ,
             we
             must
             vnderstand
             that
             this
             contrariety
             may
             be
             considered
             after
             two
             manners
             ,
             that
             is
             to
             say
             ,
             either
             by
             reason
             of
             the
             diuers
             motions
             of
             the
             appetite
             which
             is
             inflamed
             ;
             as
             for
             example
             ,
             wee
             say
             that
             hope
             and
             despaire
             are
             contrary
             Passions
             ,
             not
             in
             respect
             of
             their
             obiects
             ,
             seeing
             they
             both
             regard
             the
             apparant
             good
             ,
             vnder
             the
             condition
             of
             difficult
             obtaining
             ,
             but
             by
             reason
             of
             the
             diuers
             motions
             they
             excite
             by
             their
             nature
             
             in
             the
             appetite
             ,
             for
             that
             hope
             striues
             to
             seeke
             and
             enioy
             the
             obiect
             ,
             and
             despaire
             to
             flie
             from
             it
             and
             auoid
             it
             .
             Whence
             it
             growes
             that
             if
             we
             compare
             hope
             and
             cour●ge
             ,
             we
             shall
             find
             them
             contrary
             Passions
             ,
             not
             in
             regard
             of
             the
             motion
             of
             the
             app●tite
             ,
             seeing
             that
             both
             agitate
             and
             stirre
             vp
             the
             spirit
             ,
             and
             serue
             it
             as
             a
             spurre
             to
             make
             it
             more
             ready
             in
             the
             pursuit
             of
             th●ir
             obiect
             ,
             but
             in
             respect
             of
             the
             obiect
             ,
             for
             that
             hope
             lookes
             to
             the
             apparent
             good
             ,
             and
             courage
             to
             the
             euill
             .
          
           
             In
             like
             manner
             
               fe
               are
            
             and
             despaire
             are
             contraries
             ,
             by
             reason
             of
             their
             obiects
             ,
             and
             not
             in
             regard
             of
             their
             motions
             ,
             for
             that
             both
             serue
             rather
             to
             retire
             and
             stay
             the
             striuing
             of
             the
             appetite
             ,
             then
             
             to
             excite
             and
             stirre
             it
             vp
             .
             Next
             ,
             desire
             and
             flight
             are
             contrary
             Passions
             ,
             by
             both
             reasons
             together
             ,
             considering
             that
             the
             one
             hath
             the
             good
             for
             obiect
             ,
             and
             the
             other
             the
             euill
             .
             And
             moreouer
             desire
             stirres
             vp
             the
             appetite
             to
             seeke
             the
             obiect
             ,
             whereas
             flight
             makes
             it
             retire
             to
             auoyd
             it
             .
             We
             may
             make
             the
             same
             comparisons
             of
             the
             rest
             of
             the
             Passions
             .
             But
             this
             will
             appeare
             more
             plainely
             when
             wee
             shall
             treat
             of
             them
             in
             particular
             .
          
        
         
           
             Of
             the
             quality
             of
             Passions
             ,
             whether
             they
             be
             good
             or
             bad
             .
             CHAP.
             3.
             
          
           
             AMongst
             the
             questions
             which
             haue
             beene
             seriously
             disputed
             
             in
             the
             Schooles
             of
             ancien●
             Philosophers
             ,
             there
             is
             not
             any
             one
             hath
             bene
             more
             famous
             ▪
             nor
             whose
             subiect
             hath
             been●
             argued
             with
             greater
             contention
             ,
             then
             that
             which
             concernes
             the
             quality
             of
             the
             Passions
             of
             the
             Soule
             ,
             that
             is
             to
             say
             ,
             whether
             they
             be
             good
             or
             bad
             ,
             and
             if
             they
             bee
             compatible
             with
             any
             eminent
             vertu●
             ,
             or
             can
             subsist
             with
             it
             .
             The
             Stoicks
             seuere
             Phil●soph●rs
             ▪
             &
             dissenting
             from
             the
             common
             opinions
             of
             the
             world
             ,
             haue
             maintained
             ,
             that
             a
             Soul●
             in
             which
             vertue
             hath
             taken
             deepe
             roote
             ,
             and
             which
             enioyes
             all
             the
             ornaments
             of
             true
             wisedome
             ,
             should
             haue
             gotten
             such
             a
             power
             ouer
             all
             her
             motions
             ,
             as
             it
             should
             neuer
             be
             transported
             with
             any
             perturbations
             .
             The
             reason
             
             which
             moued
             them
             to
             this
             opinion
             ,
             was
             ,
             for
             that
             they
             held
             it
             an
             vnworthy
             thing
             for
             a
             wise
             and
             vertuous
             man
             to
             see
             himselfe
             subiect
             to
             the
             infirmities
             of
             the
             soule
             ,
             which
             is
             the
             name
             they
             giue
             to
             Passions
             .
             But
             the
             Peripatitians
             haue
             held
             the
             contrary
             opinion
             ,
             and
             did
             beleeue
             that
             it
             could
             not
             bee
             denied
             ,
             but
             that
             the
             greatest
             Spirits
             ,
             and
             most
             accomplished
             in
             vertue
             and
             wisedome
             ,
             had
             sometimes
             a
             feeling
             of
             these
             Passions
             ,
             the
             heate
             whereof
             wisemen
             knew
             how
             to
             bridle
             and
             restraine
             .
             And
             they
             ground
             their
             reason
             ,
             for
             that
             they
             rise
             not
             in
             vs
             ▪
             by
             our
             election
             ,
             but
             are
             as
             it
             were
             siences
             of
             Nature
             ,
             which
             spring
             out
             of
             themselues
             .
             This
             controuersie
             hath
             seemed
             
             to
             many
             great
             Personages
             to
             be
             more
             verbal
             then
             materiall
             .
             But
             whatsoeuer
             it
             bee
             ,
             it
             is
             certaine
             that
             the
             wisest
             cannot
             exempt
             themselues
             from
             the
             motions
             of
             naturall
             Passions
             ,
             and
             yet
             their
             vertue
             is
             nothing
             diminished
             or
             made
             lesse
             perfect
             .
             We
             must
             then
             remēber
             that
             these
             kinds
             of
             Passions
             may
             be
             considered
             in
             two
             manners
             ,
             first
             in
             their
             particular
             extent
             ,
             that
             is
             to
             say
             ,
             as
             motions
             of
             the
             
               sensitiue
               appetite
            
             ,
             which
             of
             it selfe
             is
             not
             indowed
             with
             any
             reason
             ,
             and
             which
             is
             common
             to
             vs
             with
             beasts
             ;
             and
             in
             this
             consideration
             they
             are
             neither
             commendable
             ,
             nor
             blame
             worthy
             ,
             seeing
             that
             the
             weight
             and
             merit
             of
             that
             which
             parts
             from
             our
             soule
             ,
             depends
             
             of
             reason
             :
             secondly
             ,
             they
             may
             be
             considered
             in
             as
             much
             as
             reason
             may
             subiect
             them
             to
             her
             command
             and
             prescribe
             them
             a
             Law.
             And
             in
             this
             consideration
             they
             may
             bee
             good
             or
             bad
             ,
             according
             to
             the
             quality
             of
             the
             will
             that
             gouernes
             them
             .
             So
             wee
             see
             both
             good
             and
             bad
             ,
             feare
             ,
             desire
             ,
             and
             reioyce
             alike
             .
             But
             the
             wicked
             haue
             bad
             feares
             ,
             wicked
             desires
             ,
             &
             bad
             ioyes
             ,
             whereas
             the
             good
             haue
             none
             but
             good
             feares
             ,
             good
             desires
             ,
             and
             good
             ioyes
             ,
             for
             that
             the
             branches
             do
             alwaies
             participate
             of
             the
             nature
             of
             the
             roote
             .
             For
             although
             the
             
               sensitiue
               appetite
            
             of
             her
             owne
             quality
             be
             destitute
             of
             liberty
             ,
             yet
             by
             reason
             of
             the
             strict
             vnion
             that
             it
             hath
             with
             the
             intellectuall
             and
             reasonable
             ,
             it
             
             doth
             participate
             as
             it
             were
             with
             a
             beame
             ,
             and
             some
             kind
             of
             borrowed
             liberty
             ,
             in
             regard
             whereof
             some
             haue
             maintained
             that
             it
             is
             capable
             of
             vertues
             ,
             as
             of
             temperance
             and
             fortitude
             ,
             which
             reside
             in
             this
             part
             of
             the
             soule
             .
          
           
             If
             the
             Stoicks
             had
             well
             obserued
             this
             consideration
             ,
             they
             should
             haue
             seene
             that
             a
             wise
             man
             by
             the
             guide
             of
             reason
             may
             so
             moderate
             his
             Passions
             ,
             as
             they
             may
             be
             commendable
             and
             worthy
             the
             profession
             hee
             makes
             of
             vertue
             .
             The
             which
             is
             nothing
             doubted
             of
             by
             Christian
             Philosophers
             ,
             seeing
             that
             he
             who
             was
             neuer
             subiect
             to
             sinne
             ,
             and
             whose
             soule
             was
             aduanced
             to
             the
             height
             of
             graces
             and
             vertues
             ,
             had
             Passions
             and
             humane
             affections
             ,
             the
             which
             
             could
             neuer
             command
             ouer
             reason
             ,
             or
             transport
             it
             ,
             but
             receiue
             a
             law
             from
             it
             .
             But
             on
             the
             other
             side
             wee
             want
             no
             reasons
             to
             conuince
             and
             ouerthrow
             the
             opinions
             of
             the
             Stoickes
             .
             For
             first
             of
             all
             ,
             vertue
             (
             how
             eminent
             soeuer
             )
             neuer
             ruines
             that
             which
             is
             wholy
             conformable
             to
             reason
             .
             But
             what
             is
             more
             reasonable
             then
             to
             see
             a
             man
             moued
             with
             pitty
             and
             compassion
             of
             his
             like
             ,
             of
             his
             friends
             ,
             or
             of
             his
             kinsman
             ?
             what
             inhumanity
             were
             it
             for
             a
             mother
             to
             see
             her
             child
             in
             the
             throat
             of
             wild
             beastes
             ,
             or
             exposed
             to
             shipwracke
             ,
             or
             broken
             vpon
             a
             wheele
             ,
             or
             torne
             in
             peeces
             by
             tortures
             ,
             or
             only
             sicke
             of
             some
             violent
             infirmity
             ,
             and
             not
             to
             haue
             her
             soule
             sensible
             of
             griefe
             ?
             
             would
             wee
             that
             a
             vertuous
             man
             should
             not
             bee
             touched
             with
             indignation
             to
             see
             crimes
             honored
             ,
             and
             the
             wicked
             aduanced
             to
             the
             height
             of
             dignities
             ?
             Shall
             we
             condemne
             the
             spurres
             of
             an
             honest
             emulation
             ,
             wherewith
             he
             is
             toucht
             that
             reades
             the
             glorious
             exploits
             and
             vertuous
             actions
             of
             great
             Person●ges
             which
             ●aue
             gon
             before
             him
             ?
             will
             you
             haue
             him
             that
             owes
             his
             life
             ,
             and
             honor
             ,
             and
             whatsoeuer
             ●ee
             enioyeth
             ,
             to
             his
             friend
             ,
             insensible
             of
             the
             offices
             of
             his
             friendshp
             ?
             would
             they
             that
             the
             ●eares
             of
             an
             honest
             wife
             should
             haue
             no
             power
             ,
             o●er
             an
             husband
             that
             were
             ready
             to
             abandon
             her
             ?
             All
             these
             motions
             being
             so
             iust
             were
             it
             not
             a
             great
             cruelty
             to
             seeke
             to
             suppr●sse
             
             them
             ,
             as
             it
             were
             in
             despight
             of
             nature
             ?
             But
             who
             knowes
             not
             that
             these
             Passions●re
             ●re
             exercises
             of
             vertue
             ?
             To
             apprehend
             euill
             ,
             to
             feare
             punishments
             ,
             to
             attend
             recompences
             with
             ioy
             ,
             to
             long
             after
             promises
             ,
             are
             they
             not
             so
             many
             incour●gements
             to
             piety
             ,
             temperance
             ,
             and
             other
             vertuous
             actions
             ?
             who
             is
             it
             then
             that
             will
             blame
             so
             commendable
             a
             thing
             ?
             Nay
             ,
             is
             it
             not
             to
             quench
             the
             fruits
             of
             vertue
             ;
             and
             to
             deny
             it
             the
             content
             which
             is
             due
             vnto
             it
             ,
             in
             cutting
             off
             thus
             generally
             all
             Passions
             ?
             For
             who
             knoweth
             not
             ,
             that
             shee
             doth
             vsually
             plant
             in
             the
             soules
             of
             men
             an
             ardent
             loue
             of
             the
             goodly
             fruits
             which
             she
             produceth
             ▪
             What
             iust
             man
             but
             feeles
             ▪
             certa●ne
             pleasure
             ●nd
             sweet●nes
             
             in
             the
             effects
             of
             Iustice
             ?
             what
             sober
             man
             but
             receiues
             content
             in
             the
             actions
             of
             sobriety
             ?
             what
             valiant
             man
             but
             suffers
             himselfe
             to
             bee
             transported
             with
             the
             loue
             of
             braue
             exploits
             ,
             and
             a
             desire
             to
             seeke
             glorious
             death
             in
             combats
             ?
             And
             who
             will
             beleeue
             that
             euer
             vertue
             (
             like
             vnto
             Polipus
             which
             eates
             his
             owne
             armes
             )
             will
             euer
             ruine
             her
             proper
             obiects
             ?
             Who
             doth
             not
             know
             but
             the
             Passions
             of
             our
             soules
             are
             the
             obiects
             of
             many
             excellent
             vertues
             ,
             which
             doe
             moderate
             them
             ,
             and
             reduce
             them
             vnto
             reason
             when
             they
             seeke
             to
             flie
             out
             ?
             Fortitude
             is
             nothing
             but
             a
             mediocrity
             betwixt
             feare
             &
             hardines
             :
             That
             is
             to
             say
             ,
             it
             is
             nothing
             but
             a
             vertue
             by
             meanes
             wher●of
             we
             do
             moderate
             
             our
             exceeding
             feare
             ,
             and
             our
             immoderate
             boldnesse
             .
             Take
             then
             feare
             and
             hardines
             from
             fortitude
             ,
             and
             it
             is
             no
             more
             a
             vertue
             .
             And
             by
             the
             same
             reason
             you
             ouerthrow
             all
             courage
             and
             magnanimity
             ,
             whereof
             the
             one
             makes
             vs
             to
             vndertake
             the
             most
             terrible
             and
             difficult
             things
             with
             resolution
             ,
             and
             the
             other
             giues
             vs
             a
             lustre
             in
             our
             greatest
             actions
             .
             You
             shall
             in
             like
             manner
             ouerthrow
             all
             patience
             ,
             and
             perseuerance
             ,
             whereof
             the
             one
             makes
             vs
             constantly
             and
             willingly
             to
             endure
             all
             the
             miseries
             of
             this
             life
             ;
             and
             the
             other
             confirmes
             vs
             against
             all
             the
             crosses
             of
             this
             world
             ,
             so
             as
             wee
             remaine
             inseparably
             〈◊〉
             to
             that
             which
             wee
             hold
             conformable
             to
             reason
             ;
             for
             
             all
             these
             vertues
             haue
             for
             their
             obiect
             the
             Passions
             of
             the
             
               Irascible
               appetite
            
             .
             Temperance
             is
             no
             other
             thing
             ,
             but
             a
             mediocrity
             which
             wee
             keepe
             in
             the
             pleasures
             of
             tast
             and
             feeling
             ,
             and
             in
             the
             griefes
             and
             sorrowes
             which
             befall
             vs.
             That
             is
             to
             say
             ,
             it
             is
             a
             vertue
             by
             meanes
             whereof
             wee
             gouerne
             our
             pleasures
             and
             paines
             .
             If
             then
             you
             take
             all
             pleasure
             and
             Paine
             from
             temperance
             ,
             you
             giue
             it
             the
             name
             of
             vertue
             in
             vaine
             .
             And
             withall
             you
             put
             modesty
             and
             honesty
             out
             of
             the
             number
             of
             the
             vertues
             ,
             whereof
             the
             one
             makes
             vs
             apprehend
             infamies
             and
             reproches
             ;
             that
             is
             to
             say
             ,
             induceth
             vs
             to
             flie
             whatsoeuer
             hath
             any
             shew
             of
             dissolution
             .
             And
             the
             other
             filling
             our
             soules
             with
             goodly
             
             things
             done
             with
             a
             certaine
             grace
             ,
             makes
             vs
             to
             flie
             whatsoeuer
             is
             filthy
             and
             worthy
             of
             reproch
             .
             You
             shall
             also
             put
             out
             of
             the
             same
             number
             of
             vertues
             ,
             
               abstinency
               ,
               Sobriety
               ,
               chastity
            
             ,
             and
             pudicity
             ,
             whereof
             the
             two
             first
             moderate
             the
             delights
             of
             the
             mouth
             ,
             and
             the
             other
             the
             pleasures
             of
             generation
             :
             For
             that
             all
             these
             ver●ues
             haue
             for
             their
             obiect
             the
             Passions
             of
             the
             
               concupiscible
               appetite
            
             .
          
           
             After
             all
             this
             the
             
               sensitiue
               appetite
            
             is
             a
             present
             of
             nature
             ,
             which
             God
             (
             who
             is
             the
             Author
             )
             hath
             freely
             bestowed
             vpon
             vs
             ;
             but
             vertue
             neuer
             destroyes
             nature
             ,
             but
             addes
             vnto
             it
             the
             perfection
             which
             it
             wants
             .
             It
             must
             then
             suffer
             the
             
               sensitiue
               appetite
            
             to
             act
             according
             to
             his
             inclination
             ,
             
             yet
             moderating
             his
             motions
             and
             restrayning
             them
             vnder
             the
             lawes
             of
             reason
             .
             And
             without
             doubt
             it
             seemes
             the
             Stoicks
             haue
             not
             obserued
             in
             man
             any
             other
             composition
             then
             that
             of
             the
             body
             and
             the
             soule
             ,
             and
             that
             they
             were
             ignorant
             of
             the
             diuersity
             of
             the
             intellectuall
             and
             sensitiue
             powers
             of
             reason
             ,
             and
             of
             sensuality
             .
             For
             otherwise
             they
             would
             neuer
             haue
             suffered
             the
             
               sensitiue
               appetite
            
             to
             haue
             bene
             idle
             in
             man
             ,
             as
             it
             must
             of
             necessity
             remaine
             ,
             if
             it
             bee
             once
             freed
             from
             all
             motions
             of
             Passions
             .
             And
             as
             for
             those
             wonderfull
             praises
             they
             giue
             to
             a
             wise
             man
             ,
             whom
             they
             imagine
             to
             bee
             freed
             from
             Passions
             ,
             they
             are
             like
             vnto
             the
             stately
             titles
             which
             are
             giuen
             to
             great
             shipps
             ,
             and
             to
             
             all
             that
             rich
             equipage
             ,
             and
             furniture
             wherewith
             it
             is
             adorned
             ,
             and
             yet
             it
             is
             subiect
             to
             the
             fury
             of
             stormes
             ,
             and
             suffers
             shipwracke
             as
             well
             as
             the
             smallest
             vessells
             .
             Wee
             haue
             alwayes
             seene
             those
             which
             haue
             made
             profession
             of
             this
             sect
             ,
             grow
             pale
             and
             wanne
             ,
             aswell
             as
             other
             men
             in
             dangers
             at
             sea
             or
             land
             ;
             they
             are
             alwayes
             seene
             subiect
             to
             the
             common
             desires
             of
             men
             ,
             and
             they
             haue
             in
             that
             regard
             more
             vanity
             then
             constancy
             .
             So
             as
             they
             haue
             bene
             forced
             to
             excuse
             these
             first
             motions
             ,
             and
             to
             confesse
             that
             it
             was
             not
             in
             the
             power
             of
             man
             to
             suppresse
             them
             ,
             but
             they
             would
             sometimes
             breake
             forth
             .
             What
             remaines
             then
             but
             to
             confesse
             that
             reason
             must
             gouerne
             them
             ,
             and
             reduce
             
             them
             to
             a
             mediocrity
             which
             is
             found
             in
             vertue
             ?
             For
             as
             health
             doth
             not
             consist
             in
             the
             ruine
             of
             contrary
             qualities
             which
             are
             found
             in
             man
             ,
             but
             in
             the
             temperature
             which
             a
             good
             constitution
             giues
             them
             :
             And
             as
             to
             make
             a
             perfect
             musique
             ,
             wee
             must
             not
             take
             away
             the
             diuersity
             of
             tunes
             ,
             but
             reduce
             them
             to
             a
             good
             accord
             to
             make
             the
             harmony
             perfect
             ;
             so
             the
             striuings
             of
             vertue
             consistes
             not
             wholy
             to
             roote
             all
             naturall
             Passions
             out
             of
             the
             soule
             ,
             but
             to
             moderate
             and
             gouerne
             them
             by
             the
             rule
             of
             reason
             .
             It
             is
             true
             ,
             there
             are
             some
             Passions
             full
             of
             offence
             ,
             and
             which
             wee
             detest
             to
             heare
             named
             ,
             as
             
               Impudency
               ,
               Enuy
               ,
               Hatred
            
             ;
             and
             these
             wee
             make
             no
             question
             but
             they
             
             ought
             to
             bee
             supprest
             .
             But
             there
             are
             others
             whose
             very
             names
             are
             pleasing
             ,
             as
             
               Pitty
               ,
               Modesty
               ,
               Honest
               Loue
               ,
            
             and
             the
             like
             ;
             and
             these
             need
             not
             any
             thing
             ,
             but
             to
             receiue
             a
             tincture
             from
             reason
             and
             vertue
             ,
             to
             make
             them
             altogether
             commendable
             .
          
           
             But
             to
             prescribe
             vs
             a
             man
             that
             is
             not
             moued
             with
             any
             Passion
             ,
             were
             to
             depriue
             him
             of
             all
             humanity
             ,
             and
             to
             make
             him
             a
             stone
             or
             a
             god
             .
             They
             that
             make
             profession
             of
             this
             proud
             and
             arrogant
             Philosophie
             ,
             cannot
             but
             laugh
             when
             as
             they
             reade
             in
             the
             writings
             of
             Poets
             ,
             that
             there
             hath
             bene
             men
             of
             that
             constitution
             ,
             and
             as
             we
             may
             say
             ,
             of
             that
             temper
             ,
             that
             no
             swords
             ,
             lanc●s
             ,
             or
             other
             armes
             ,
             could
             pierce
             them
             or
             wound
             their
             bodies
             .
             
             And
             they
             that
             haue
             had
             most
             credit
             among
             them
             ,
             haue
             derided
             those
             Philosophers
             which
             beleeued
             that
             there
             were
             certaine
             Ilands
             and
             Countries
             in
             the
             world
             ,
             as
             Delos
             and
             Egypt
             ,
             which
             had
             neuer
             felt
             the
             violence
             of
             earthquakes
             ,
             and
             which
             had
             continued
             for
             euer
             immoueable
             ,
             amidst
             the
             motions
             of
             all
             the
             other
             parts
             of
             the
             world
             .
             And
             these
             people
             paint
             vs
             out
             a
             wise
             man
             so
             perfect
             ,
             so
             eminent
             ,
             and
             so
             fortified
             with
             vertue
             ,
             as
             all
             the
             stormes
             of
             Fortune
             ,
             yea
             the
             most
             violent
             ,
             
               Shipwrackes
               tortures
            
             ,
             and
             infamies
             cannot
             make
             any
             impression
             in
             his
             soule
             ;
             so
             as
             he
             continues
             immoueable
             in
             the
             midst
             of
             
               flames
               ,
               wheeles
               ,
               gibbets
            
             and
             all
             the
             fearefull
             horrors
             of
             death
             
             and
             shame
             .
             What
             is
             hee
             that
             will
             not
             laugh
             at
             this
             strange
             vanity
             ?
             But
             the
             Stoickes
             say
             ,
             that
             it
             is
             a
             thing
             vnworthy
             of
             a
             wiseman
             adorned
             with
             perfect
             vertue
             ,
             to
             see
             himselfe
             transported
             with
             passions
             ,
             which
             are
             the
             diseases
             of
             the
             soule
             .
             Whereunto
             we
             answere
             ,
             that
             Passions
             considered
             as
             they
             submit
             themselues
             vnto
             the
             lawes
             of
             reason
             ,
             are
             no
             infirmities
             of
             the
             soule
             ,
             but
             in
             that
             sence
             they
             are
             the
             instruments
             and
             obiects
             of
             vertue
             ,
             and
             as
             it
             were
             liuely
             sparkes
             which
             inflame
             desires
             in
             our
             soules
             ;
             and
             as
             Aristotle
             speakes
             ,
             they
             are
             the
             armes
             of
             reason
             .
             It
             is
             true
             that
             (
             as
             one
             saith
             )
             the
             flowers
             of
             Egypt
             being
             continually
             charged
             and
             watered
             with
             the
             
             Vapor
             of
             Nilus
             (
             which
             are
             grosse
             and
             earthly
             )
             ye●●d
             not
             such
             pleasant
             smelles
             as
             they
             would
             do
             without
             this
             obstacle
             :
             euen
             so
             soules
             troubled
             with
             Passions
             ,
             cannot
             produce
             the
             vertuous
             actions
             which
             they
             would
             do
             without
             this
             agitation
             :
             for
             that
             the
             motions
             and
             impressions
             which
             they
             make
             in
             our
             soules
             are
             like
             vnto
             the
             force
             of
             a
             violent
             torrent
             ,
             which
             teares
             vp
             stones
             ,
             ouerthrowes
             plants
             ,
             and
             drawes
             after
             it
             whatsoeuer
             opposeth
             it selfe
             against
             his
             violence
             ;
             for
             that
             they
             quench
             the
             reason
             ,
             depriue
             vs
             of
             iudgement
             ,
             smother
             the
             vnderstanding
             ,
             and
             suffer
             not
             any
             image
             of
             vertue
             in
             a
             soule
             that
             is
             transported
             .
             But
             this
             happens
             to
             those
             which
             abandon
             themselues
             
             wholy
             to
             Passion
             ;
             and
             not
             vnto
             these
             who
             like
             vnto
             wise
             pilots
             prepare
             against
             a
             storme
             ,
             and
             when
             it
             comes
             endeauour
             to
             auoid
             it
             ,
             not
             loosing
             his
             iudgement
             in
             an
             accident
             which
             terrifies
             others
             .
             Wee
             tame
             
               Elephants
               ,
               Tigers
               ,
               Lyons
               ,
               Panthers
               ,
            
             and
             other
             sauage
             beasts
             ,
             and
             are
             not
             moued
             :
             and
             will
             they
             not
             allow
             vs
             a
             power
             to
             suppresse
             the
             brutishnesse
             of
             the
             sensitiue
             appetite
             ,
             and
             to
             moderate
             the
             Passions
             when
             as
             they
             aduance
             themselues
             against
             reason
             ,
             without
             great
             perturbation
             ?
          
           
             Finally
             ,
             when
             as
             these
             motions
             of
             Passions
             preuent
             the
             reason
             and
             anticipate
             all
             the
             resolutions
             of
             man
             ,
             wee
             cannot
             hold
             them
             bad
             ,
             seeing
             they
             are
             meere
             motions
             of
             
             nature
             without
             any
             shew
             of
             liberty
             .
             And
             it
             is
             most
             certaine
             that
             not
             onely
             an
             ordinary
             wisedome
             is
             subiect
             thereunto
             ,
             but
             euen
             the
             most
             excellent
             soules
             ,
             (
             I
             speake
             not
             of
             those
             which
             haue
             speciall
             guifts
             from
             God
             )
             yea
             those
             that
             are
             indued
             with
             Heroicall
             vertues
             ,
             feele
             agitation
             ;
             seeing
             that
             vertue
             how
             eminent
             soeuer
             ,
             cannot
             so
             subiect
             the
             
               sensitiue
               appetite
            
             ,
             (
             ouer
             which
             she
             doth
             not
             command
             as
             a
             slaue
             ,
             but
             as
             a
             Cittizen
             )
             but
             it
             will
             anticipate
             the
             Empire
             of
             reason
             .
             And
             this
             the
             Stoickes
             are
             forced
             to
             confesse
             ,
             seeing
             they
             affirme
             that
             it
             is
             not
             in
             the
             power
             of
             a
             wise
             man
             to
             free
             himselfe
             from
             perturbation
             ,
             when
             as
             some
             fearefull
             formes
             presents
             themselues
             
             suddenly
             to
             his
             eyes
             ,
             so
             as
             whatsoeuer
             he
             doth
             in
             those
             accidents
             ,
             hee
             will
             grow
             pale
             ,
             he
             will
             be
             amazed
             ,
             and
             his
             heart
             will
             shrinke
             vp
             .
             Yet
             ,
             say
             they
             ,
             all
             this
             will
             happen
             without
             consenting
             to
             these
             motions
             ,
             for
             that
             it
             is
             in
             his
             power
             not
             to
             consent
             .
             They
             adde
             ,
             that
             there
             is
             this
             difference
             betwixt
             a
             wiseman
             and
             one
             that
             is
             distracted
             :
             for
             that
             an
             vnreasonable
             man
             yeilds
             to
             passions
             and
             obayes
             them
             wholy
             ;
             whereas
             the
             wiseman
             although
             he
             suffers
             the
             motions
             ,
             yet
             hee
             resists
             them
             still
             ,
             and
             generously
             preserues
             in
             his
             soule
             the
             lawes
             and
             loue
             of
             vertue
             ;
             heerein
             truely
             they
             approach
             neere
             to
             the
             doctrine
             which
             we
             teach
             .
             But
             we
             must
             still
             remember
             that
             the
             office
             of
             
             reason
             is
             not
             to
             pull
             out
             of
             the
             soule
             of
             man
             ,
             all
             the
             rootes
             of
             Passions
             ,
             neither
             were
             it
             expedient
             or
             necessary
             she
             should
             do
             it
             :
             But
             her
             duty
             is
             to
             prescribe
             them
             their
             bounds
             ,
             and
             to
             reduce
             them
             to
             a
             mediocrity
             as
             vertue
             requires
             .
             As
             for
             example
             ,
             let
             vs
             presuppose
             a
             brother
             which
             hath
             lost
             his
             brother
             whom
             hee
             loued
             passionately
             ,
             and
             they
             coniure
             him
             not
             to
             lament
             for
             this
             losse
             ,
             not
             to
             afflict
             himselfe
             ,
             nor
             to
             shew
             any
             signe
             of
             mourning
             to
             preserue
             the
             reputation
             of
             a
             wiseman
             and
             absolutely
             vertuous
             .
             Is
             it
             not
             rather
             a
             meere
             stupidity
             then
             a
             true
             constancy
             ?
             They
             that
             make
             these
             discourses
             shew
             that
             either
             they
             haue
             no
             naturall
             disposition
             ,
             or
             
             else
             they
             neuer
             fell
             into
             these
             calamities
             :
             otherwise
             so
             sensible
             a
             griefe
             wold
             haue
             pulled
             out
             of
             their
             spirits
             this
             arrogant
             Philosophie
             ;
             and
             had
             forced
             them
             to
             confesse
             that
             humanity
             cannot
             suffer
             them
             to
             remaine
             insensible
             at
             such
             cruell
             accidents
             .
             In
             the
             meane
             time
             as
             these
             Passions
             preuenting
             reason
             ,
             cannot
             be
             held
             good
             nor
             bad
             ,
             so
             when
             as
             they
             suffer
             themselues
             to
             be
             moderated
             and
             gouerned
             by
             reason
             ,
             they
             get
             vs
             great
             commendations
             ;
             whereas
             when
             they
             flie
             out
             and
             exceed
             the
             bounds
             of
             vertue
             ,
             they
             procure
             vs
             nothing
             but
             blame
             and
             infamy
             .
             To
             conclude
             ,
             Passions
             are
             in
             the
             soule
             ,
             as
             the
             sinnews
             in
             the
             body
             ;
             for
             as
             by
             meanes
             of
             sinnewes
             we
             extend
             ●r
             bend
             
             the
             members
             ▪
             so
             by
             the
             operations
             of
             Passions
             ,
             wee
             carry
             our selues
             to
             good
             or
             euill
             ,
             and
             if
             wee
             will
             imploy
             them
             to
             good
             ,
             they
             are
             as
             it
             were
             spurres
             and
             obiects
             :
             But
             if
             wee
             turne
             them
             to
             euill
             ,
             our
             sensuality
             makes
             vse
             of
             them
             ;
             like
             vnto
             him
             that
             keepes
             a
             slaue
             ,
             who
             makes
             vse
             of
             his
             chaine
             to
             draw
             him
             where
             he
             pleaseth
             .
             So
             as
             the
             triumph
             of
             vertue
             consists
             not
             in
             pulling
             away
             or
             rooting
             out
             the
             Passions
             ,
             as
             monsters
             ;
             but
             in
             ruling
             and
             reforming
             them
             like
             vnto
             insolent
             and
             disobedient
             children
             ▪
             for
             they
             grow
             in
             vs
             and
             are
             as
             the
             fruits
             &
             buds
             of
             our
             sensuality
             ,
             which
             haue
             onely
             need
             to
             be
             made
             subiect
             vnto
             reason
             .
             Finally
             ,
             they
             that
             haue
             any
             other
             opinion
             must
             remember
             ,
             
             that
             wee
             cannot
             wholy
             pull
             away
             the
             defects
             which
             proceed
             from
             nature
             :
             And
             that
             may
             by
             our
             industry
             correct
             and
             moderate
             that
             which
             is
             borne
             with
             vs
             ,
             but
             not
             vanquish
             it
             and
             suppresse
             it
             wholy
             ;
             wherefore
             wisedom
             may
             not
             promise
             vnto
             it selfe
             any
             thing
             in
             this
             subiect
             ,
             seeing
             she
             hath
             no
             power
             .
             The
             Passions
             are
             absolute
             and
             depend
             not
             on
             the
             Empire
             of
             vertue
             .
             They
             present
             themselues
             vncalled
             .
          
        
      
       
         
         
           Of
           Loue.
           The
           Preface
           .
        
         
           AN
           Ancient
           sayd
           ,
           that
           to
           expell
           Youth
           out
           of
           our
           townes
           ,
           were
           to
           cut
           off
           the
           Spring
           time
           of
           the
           yeare
           .
           But
           we
           may
           maintaine
           with
           no
           lesse
           truth
           ,
           that
           to
           banish
           Loue
           from
           a
           ciuill
           life
           ,
           and
           the
           conuersation
           of
           men
           ,
           were
           not
           only
           to
           depriue
           the
           yeare
           of
           her
           goodliest
           season
           ,
           but
           also
           as
           it
           were
           to
           pull
           the
           Sunne
           out
           of
           the
           firmament
           ,
           and
           to
           fill
           the
           whole
           world
           with
           horror
           and
           confusion
           .
           For
           
           what
           is
           there
           in
           this
           life
           ,
           bee
           it
           amidst
           honors
           and
           glory
           ,
           in
           riches
           and
           treasures
           ,
           yea
           in
           delights
           and
           pleasures
           ,
           that
           can
           giue
           a
           full
           and
           sound
           content
           vnto
           man
           ,
           without
           the
           communication
           of
           the
           sweetenes
           thereof
           to
           friends
           ?
           Wherefore
           an
           excellent
           Philosopher
           said
           ,
           that
           if
           any
           one
           were
           raised
           aboue
           the
           heauens
           ,
           from
           whence
           he
           might
           behold
           all
           the
           wonders
           of
           nature
           and
           of
           the
           world
           ,
           and
           see
           with
           amazement
           the
           reuolutions
           ,
           periods
           ,
           order
           ,
           diuersity
           ,
           &
           beauty
           of
           the
           Planets
           and
           Stars
           ,
           and
           had
           no
           friend
           to
           whom
           hee
           might
           impart
           this
           admiration
           ;
           all
           these
           things
           in
           steed
           of
           fulnesse
           of
           ioy
           ,
           would
           become
           displeasing
           and
           importune
           to
           his
           thoughts
           .
           For
           as
           colours
           which
           are
           the
           most
           exquisite
           ornaments
           of
           nature
           ,
           how
           liuely
           and
           
           glistring
           so
           euer
           they
           be
           ,
           wil
           notwiths●āding
           be
           darkned
           &
           giue
           no
           pleasure
           to
           our
           eies
           ,
           if
           they
           were
           not
           enlightned
           ,
           and
           as
           it
           were
           inspired
           by
           the
           light
           which
           discouers
           vnto
           vs
           the
           singularities
           ,
           and
           perfections
           :
           so
           what
           wealth
           or
           honor
           soeuer
           we
           enioy
           in
           this
           life
           ,
           we
           cannot
           tast
           the
           sweetnes
           therof
           but
           in
           representing
           vnto
           our selues
           the
           contentment
           which
           comes
           to
           thē
           we
           loue
           ,
           and
           whom
           we
           thinke
           haue
           an
           equal
           Passion
           on
           our
           behalfe
           .
           Epaminondas
           gloried
           to
           haue
           won
           2
           battels
           ,
           his
           Father
           &
           mother
           being
           yet
           liuing
           ;
           as
           if
           the
           ioy
           that
           those
           persons
           conceiued
           which
           were
           so
           neere
           to
           him
           ,
           had
           made
           his
           victories
           more
           stately
           ,
           &
           increased
           the
           glory
           &
           pompe
           of
           his
           triumphs
           .
           In
           like
           manner
           there
           is
           no
           man
           liuing
           ,
           which
           in
           the
           cours
           of
           his
           prosperities
           doth
           
           not
           feel
           as
           it
           were
           an
           increase
           of
           happinesse
           ,
           when
           as
           he
           imagines
           that
           his
           friends
           are
           spectators
           &
           partakers
           of
           his
           felicity
           .
           And
           moreouer
           what
           can
           be
           sweeter
           to
           our
           thoughts
           then
           the
           image
           of
           a
           true
           &
           constant
           loue
           ,
           which
           we
           are
           assured
           our
           frend
           doth
           beare
           vs
           ?
           What
           happinesse
           to
           haue
           a
           friend
           to
           whom
           we
           may
           safely
           open
           our
           hart
           ,
           and
           trust
           him
           with
           our
           most
           important
           secrets
           ,
           without
           apprehēsion
           of
           his
           cōscience
           ,
           or
           any
           doubt
           of
           his
           fidelity
           ?
           What
           content
           to
           haue
           a
           friend
           whose
           discourse
           sweetens
           our
           cares
           ?
           whose
           counsells
           disperse
           our
           feares
           ?
           whose
           conuersation
           charmes
           our
           griefs
           ?
           whose
           circūspection
           assures
           our
           fortunes
           ,
           &
           whose
           only
           pr●sence
           fils
           vs
           with
           ioy
           and
           content
           ?
           Seeing
           then
           loue
           is
           a
           Passion
           which
           doth
           produce
           such
           sweete
           and
           ple●sing
           
           contents
           in
           the
           society
           of
           men
           ,
           we
           will
           endeauour
           to
           shew
           what
           his
           beginning
           is
           ,
           wherein
           his
           essence
           consists
           ,
           to
           what
           Persons
           it
           extends
           ,
           and
           what
           the
           effects
           bee
           .
        
         
           
           
             Of
             the
             beginning
             of
             Loue.
             CHAP.
             1.
             
          
           
             AS
             it
             is
             the
             custome
             of
             men
             to
             refer
             the
             noblest
             effects
             to
             the
             most
             excellent
             causes
             ;
             many
             considering
             the
             dignity
             of
             loue
             ,
             haue
             imagined
             that
             this
             Passion
             came
             from
             a
             particular
             impression
             ,
             which
             God
             makes
             in
             our
             Soules
             ,
             inspiring
             into
             them
             with
             the
             nature
             ,
             the
             affections
             which
             transport
             them
             ,
             and
             which
             makes
             them
             seeke
             the
             
             obiects
             which
             are
             pleasing
             vnto
             them
             .
             The
             which
             they
             striue
             to
             proue
             by
             the
             example
             of
             the
             naturall
             inclinations
             which
             he
             hath
             giuen
             to
             other
             Creatures
             .
             Wee
             see
             ,
             say
             they
             ,
             that
             God
             as
             the
             Author
             of
             nature
             ,
             hath
             ingrafted
             into
             light
             things
             an
             inclination
             to
             rise
             vpward
             ,
             to
             seeke
             the
             place
             of
             their
             rest
             ,
             by
             reason
             whereof
             the
             fire
             doth
             alway
             send
             his
             flame
             towards
             heauen
             .
             And
             in
             like
             manner
             hee
             hath
             imprinted
             in
             heauy
             things
             a
             naturall
             inclination
             which
             makes
             them
             tend
             to
             the
             center
             :
             so
             as
             stones
             ,
             marbles
             ,
             and
             such
             like
             ,
             do
             alwayes
             bend
             downeward
             ,
             &
             do
             not
             hang
             in
             the
             aire
             ,
             but
             with
             violence
             and
             contrary
             to
             their
             inclination
             .
             In
             the
             same
             manner
             ,
             
             say
             they
             ,
             God
             hath
             ingrafted
             in
             man
             a
             certain
             inclination
             to
             those
             things
             which
             haue
             some
             beames
             of
             beauty
             or
             bounty
             ,
             so
             as
             when
             these
             obiects
             come
             to
             incounter
             his
             eyes
             or
             minde
             ,
             he
             is
             rauished
             ,
             and
             then
             presently
             there
             is
             framed
             in
             his
             heart
             an
             ardent
             desire
             to
             seeke
             and
             pursue
             them
             .
             They
             confirme
             this
             opinion
             by
             the
             diuerse
             inclinations
             which
             shine
             in
             the
             life
             of
             men
             from
             their
             birth
             .
             For
             wee
             see
             some
             loue
             painting
             naturally
             ,
             others
             take
             delight
             in
             Geometry
             ,
             some
             are
             passionatly
             affected
             to
             the
             Liberall
             Arts
             ,
             others
             imbrace
             the
             Mechanicks
             ;
             some
             loue
             Hunting
             ,
             others
             burne
             with
             a
             desire
             of
             Play
             ;
             some
             are
             borne
             to
             War
             ;
             &
             others
             are
             inclined
             to
             Mildnes
             and
             
             peace
             ;
             some
             haue
             no
             contentment
             but
             in
             solitarinesse
             ;
             and
             others
             cannot
             liue
             without
             the
             mannaging
             of
             affaires
             .
             And
             whence
             ,
             say
             they
             ,
             proceed
             these
             so
             different
             inclinations
             ,
             but
             from
             the
             author
             of
             nature
             ?
             The
             which
             they
             confirme
             againe
             by
             the
             example
             of
             things
             which
             happen
             often
             in
             the
             loue
             which
             men
             beare
             one
             vnto
             another
             ;
             for
             that
             it
             will
             sometimes
             fall
             out
             ,
             that
             by
             a
             certaine
             simpathy
             of
             mindes
             ,
             wee
             shall
             loue
             at
             the
             first
             incounter
             a
             man
             whom
             we
             haue
             neuer
             before
             seene
             nor
             knowne
             .
             So
             as
             it
             seemes
             ,
             this
             affection
             doth
             not
             then
             disclose
             it selfe
             in
             our
             soules
             ,
             taking
             forme
             so
             suddenly
             and
             sweetly
             ,
             but
             it
             is
             rather
             quickned
             and
             awaked
             by
             the
             presence
             of
             the
             obiect
             ,
             
             which
             makes
             vs
             to
             see
             that
             which
             we
             loue
             instantly
             without
             delay
             ,
             for
             that
             wee
             knew
             him
             not
             ,
             finding
             him
             so
             conformable
             to
             our
             humors
             and
             inclination
             .
             The
             which
             hath
             made
             some
             presuppose
             ,
             that
             the
             beames
             of
             their
             eyes
             ,
             which
             loue
             incountering
             with
             the
             beames
             which
             proceed
             from
             the
             obiect
             which
             inflames
             them
             ,
             makes
             so
             sweete
             a
             mixture
             ,
             as
             their
             vnion
             is
             as
             it
             were
             the
             fulnesse
             of
             al
             the
             delights
             which
             may
             be
             tasted
             in
             this
             life
             :
             And
             contrariwise
             at
             the
             first
             incounter
             wee
             shall
             haue
             a
             distast
             of
             some
             other
             person
             whom
             we
             had
             neuer
             seene
             before
             :
             Doth
             not
             this
             proue
             (
             say
             they
             )
             that
             it
             is
             nature
             which
             frames
             in
             vs
             this
             Passion
             ?
             and
             so
             they
             conclude
             ,
             that
             it
             cannot
             proceed
             
             but
             from
             the
             Author
             of
             nature
             :
             others
             prefer
             the
             cause
             of
             loue
             to
             the
             
               Planets
               ,
               Starres
            
             ,
             and
             constellations
             ,
             and
             presuppose
             that
             the
             reason
             why
             Achilles
             loued
             
               Patroclus
               ,
               Alexander
               Hephestion
            
             ,
             and
             the
             Queene
             of
             the
             
               Amazons
               ,
               Alexander
            
             ;
             And
             to
             come
             to
             moderne
             examples
             ,
             that
             Charles
             the
             ninth
             loued
             the
             Marshall
             of
             Rais
             ,
             that
             Henry
             the
             third
             loued
             the
             Dukes
             of
             Ioyeuse
             ,
             and
             Espernon
             ,
             and
             
               Monsier
               de
               Termes
            
             ;
             that
             Henry
             the
             fourth
             loued
             the
             Duke
             of
             Suilly
             ;
             and
             that
             the
             King
             now
             gloriously
             reigning
             loues
             the
             Duke
             of
             Luines
             and
             his
             brethren
             ;
             are
             all
             effects
             of
             the
             aspects
             of
             the
             Planets
             ,
             which
             incountered
             at
             the
             natiuities
             of
             these
             Princes
             and
             Noblemen
             .
             Others
             seeke
             the
             cause
             
             in
             the
             Parents
             ,
             as
             if
             they
             which
             bring
             vs
             into
             the
             world
             ,
             with
             our
             being
             did
             transfer
             and
             infuse
             into
             vs
             their
             Passions
             .
             Others
             refer
             it
             to
             the
             good
             or
             bad
             education
             we
             receiue
             ,
             according
             to
             which
             wee
             frame
             our
             desires
             and
             affections
             .
             The
             Platonicians
             imagine
             that
             wee
             must
             seeke
             it
             in
             the
             degrees
             of
             the
             harmony
             which
             is
             found
             in
             Soules
             ;
             which
             they
             beleeue
             are
             compounded
             as
             of
             a
             consort
             and
             proportion
             of
             numbers
             ,
             the
             which
             incountering
             equally
             in
             two
             persons
             ,
             incites
             them
             to
             loue
             one
             another
             .
             But
             this
             is
             very
             mystical
             ,
             and
             requires
             a
             spirit
             accustomed
             to
             the
             imaginations
             of
             Plato
             .
          
           
             To
             come
             then
             to
             the
             point
             ,
             it
             is
             certaine
             that
             God
             hath
             infused
             into
             our
             soules
             the
             
             seedes
             of
             loue
             ,
             seeing
             that
             he
             hath
             giuen
             vs
             the
             powers
             which
             are
             capable
             .
             It
             is
             also
             certaine
             that
             the
             influence
             of
             the
             Planets
             may
             cōtribute
             to
             this
             Passion
             ;
             for
             that
             it
             resides
             in
             the
             
               concupiscible
               appetite
            
             ,
             the
             which
             is
             a
             sensitiue
             power
             ,
             and
             depends
             of
             the
             body
             ,
             ouer
             whose
             motions
             the
             Planets
             haue
             a
             kind
             of
             power
             .
             It
             is
             also
             visible
             ,
             that
             nurture
             &
             education
             ,
             &
             sometimes
             the
             inclinations
             which
             our
             Parents
             haue
             ingrafted
             in
             vs
             ,
             may
             haue
             a
             share
             in
             the
             motions
             of
             our
             affections
             .
             But
             to
             speake
             according
             to
             the
             rules
             of
             Philosophy
             ,
             wee
             must
             say
             precisely
             and
             absolutely
             ,
             that
             the
             bounty
             of
             things
             ,
             whether
             they
             bee
             found
             in
             them
             ,
             or
             that
             wee
             imagine
             them
             to
             be
             ,
             is
             the
             Spring
             ,
             beginning
             ,
             
             and
             mouing
             cause
             of
             the
             loue
             wee
             beare
             them
             .
             For
             God
             the
             Author
             of
             nature
             ,
             who
             hath
             created
             all
             things
             in
             number
             ,
             weight
             ,
             &
             measure
             ,
             hath
             also
             imparted
             to
             all
             Creatures
             ,
             inclinations
             and
             motions
             necessary
             to
             attaine
             vnto
             their
             ends
             .
             So
             hee
             hath
             infused
             into
             his
             vnderstanding
             an
             inclination
             which
             makes
             him
             passionately
             to
             seeke
             the
             truth
             ,
             and
             to
             imbrace
             it
             when
             hee
             hath
             found
             it
             .
             And
             in
             like
             manner
             hee
             hath
             ingrafted
             in
             the
             wil
             a
             desire
             and
             loue
             of
             good
             ,
             which
             is
             the
             only
             obiect
             which
             may
             moue
             it
             and
             enflame
             it
             to
             pursue
             it
             .
             And
             as
             colours
             are
             the
             obiect
             of
             the
             sight
             ,
             which
             drawe
             it
             by
             a
             certaine
             attraction
             ,
             which
             growes
             from
             a
             naturall
             simpathy
             
             which
             is
             betwixt
             them
             ,
             like
             vnto
             that
             which
             is
             betwixt
             our
             vnderstanding
             and
             truth
             ,
             betwixt
             the
             eye
             and
             colours
             ;
             and
             betwixt
             the
             hearing
             and
             sounds
             .
             Hence
             it
             growes
             that
             there
             is
             so
             strict
             a
             cōnexion
             betwixt
             the
             will
             and
             the
             good
             ,
             as
             the
             will
             cannot
             loue
             any
             thing
             which
             hath
             not
             a
             shew
             of
             good
             .
             So
             as
             if
             it
             bee
             at
             any
             time
             deceiued
             ,
             and
             imbraceth
             the
             euill
             ,
             it
             is
             vnder
             a
             veile
             and
             shew
             of
             good
             ,
             which
             is
             imployed
             to
             abuse
             it
             ;
             and
             the
             like
             may
             bee
             sayd
             of
             the
             
               sensitiue
               appetite
            
             ,
             which
             in
             its
             motions
             follows
             the
             same
             instincts
             that
             the
             will
             doth
             .
             But
             when
             as
             wee
             say
             ,
             that
             the
             good
             is
             the
             obiect
             of
             our
             will
             and
             loue
             ,
             vnder
             this
             good
             wee
             comprehend
             that
             which
             is
             faire
             ,
             for
             
             that
             goodly
             things
             haue
             an
             equall
             power
             with
             those
             things
             that
             bee
             good
             ,
             to
             inflame
             our
             wills
             :
             as
             also
             beauty
             and
             bounty
             in
             effect
             are
             all
             one
             ,
             and
             differ
             not
             but
             only
             in
             our
             imagination
             .
             The
             which
             the
             Platonicians
             demonstrate
             by
             excellent
             reasons
             ,
             calling
             loue
             simply
             a
             desire
             of
             beauty
             .
             Yea
             to
             shew
             that
             beauty
             is
             louely
             of
             it selfe
             ,
             as
             well
             as
             bounty
             ,
             they
             adde
             that
             beauty
             which
             shines
             in
             the
             body
             ,
             is
             as
             it
             were
             a
             beame
             or
             image
             of
             the
             infinite
             beauty
             which
             is
             in
             God
             ;
             wherefore
             we
             admire
             it
             and
             loue
             it
             passionatly
             ,
             when
             it
             presents
             it selfe
             vnto
             our
             eyes
             ;
             and
             then
             ,
             say
             they
             ,
             the
             beauty
             of
             the
             body
             is
             also
             an
             image
             of
             the
             beauty
             of
             the
             mind
             :
             for
             that
             the
             internall
             
             perfections
             ingender
             the
             externall
             ,
             as
             the
             lustre
             of
             pretious
             stones
             &
             pearles
             growes
             from
             the
             perfect
             mixture
             of
             the
             foure
             Elemēts
             which
             are
             found
             in
             their
             constitution
             ,
             as
             flowers
             and
             leaues
             of
             trees
             borrow
             their
             beauty
             from
             the
             roote
             ;
             and
             as
             in
             beasts
             the
             good
             interior
             constitution
             is
             the
             cause
             of
             the
             beauty
             which
             appeares
             in
             the
             countenance
             .
             So
             then
             wee
             conceiue
             that
             the
             external
             beauty
             of
             the
             body
             proceeds
             from
             the
             internall
             bounty
             of
             the
             mind
             ,
             so
             as
             bounty
             seemes
             to
             bee
             the
             roote
             of
             beauty
             ,
             and
             beauty
             the
             flower
             of
             that
             bounty
             which
             shines
             in
             creatures
             .
             And
             therefore
             hee
             that
             containes
             himselfe
             within
             his
             bounds
             and
             in
             the
             innocency
             of
             loue
             ,
             seeing
             the
             beauty
             of
             
             the
             body
             ,
             imagines
             (
             as
             it
             is
             true
             )
             that
             this
             pleasing
             obiect
             is
             a
             beame
             of
             the
             infinit
             and
             immense
             beauty
             ,
             whereof
             the
             essence
             of
             God
             is
             as
             it
             were
             the
             center
             ,
             from
             whence
             shee
             deriues
             and
             takes
             her
             beginning
             :
             and
             consequently
             ,
             that
             it
             is
             as
             it
             were
             a
             sience
             of
             the
             interior
             beauty
             which
             shines
             in
             the
             soule
             ,
             from
             whence
             the
             body
             hath
             taken
             life
             .
             Thus
             the
             Platonicians
             proue
             that
             beauty
             as
             well
             as
             bounty
             makes
             an
             impression
             in
             our
             wills
             ,
             and
             proportionably
             inflames
             our
             desires
             ,
             &
             begets
             affections
             and
             Passions
             ,
             which
             makes
             vs
             to
             seeke
             it
             .
             But
             leauing
             all
             other
             reasons
             to
             proue
             this
             assertion
             ,
             wee
             will
             content
             our selues
             with
             the
             saying
             of
             Aristotle
             ;
             That
             to
             demaund
             why
             wee
             
             loue
             beautifull
             things
             ,
             were
             a
             question
             fit
             for
             a
             blind
             man
             ,
             for
             that
             the
             eyes
             feele
             and
             know
             how
             powerfull
             the
             charmes
             are
             to
             make
             an
             impression
             in
             the
             Soule
             .
             By
             this
             which
             wee
             haue
             spoken
             it
             is
             easie
             to
             bee
             gathered
             ,
             that
             loue
             hath
             for
             obiect
             and
             mouing
             cause
             the
             bounty
             and
             beauty
             of
             things
             ,
             which
             by
             the
             sweetnes
             of
             the
             beames
             they
             cast
             forth
             ,
             make
             so
             powerfull
             an
             impression
             in
             our
             soules
             ,
             as
             they
             remaine
             as
             it
             were
             rauished
             or
             rather
             charmed
             with
             so
             pleasant
             a
             lustre
             ;
             so
             as
             to
             ascend
             vnto
             the
             Spring
             &
             fountaine
             ,
             we
             must
             eleuate
             our selues
             to
             that
             great
             and
             immortal
             Essence
             ,
             which
             is
             as
             it
             were
             a
             notion
             of
             all
             the
             graces
             ,
             of
             all
             the
             beauties
             and
             of
             all
             the
             bounties
             
             which
             are
             infused
             into
             al
             the
             creatures
             .
             We
             must
             ,
             I
             say
             ,
             raise
             vp
             our selues
             to
             that
             infinite
             and
             most
             happy
             Essence
             ,
             which
             is
             as
             it
             were
             the
             center
             ,
             from
             whence
             all
             the
             perfections
             which
             represent
             themselues
             so
             goodly
             vnto
             our
             eyes
             ,
             and
             so
             pleasing
             vnto
             our
             sense
             ,
             borrow
             their
             lustre
             and
             take
             their
             beginning
             .
             And
             in
             this
             manner
             wee
             shall
             tie
             our
             affections
             to
             an
             obiect
             worthy
             of
             the
             generosity
             of
             their
             motions
             ,
             which
             should
             alwayes
             imitate
             the
             nature
             of
             fire
             ,
             which
             remaines
             vnwillingly
             in
             the
             earth
             ,
             and
             striues
             continually
             to
             mount
             towards
             heauen
             .
          
           
             Finally
             ,
             wee
             must
             remember
             that
             Loue
             is
             deuided
             into
             fiue
             branches
             ,
             and
             that
             there
             are
             fiue
             kinds
             which
             differ
             
             much
             one
             from
             another
             :
             for
             there
             is
             a
             loue
             of
             naturall
             things
             ,
             there
             is
             a
             loue
             of
             creatures
             ;
             there
             is
             a
             loue
             of
             men
             ;
             there
             is
             a
             loue
             of
             Angells
             ;
             and
             there
             is
             a
             loue
             of
             God.
             The
             Loue
             of
             naturall
             things
             is
             nothing
             else
             but
             the
             inclination
             which
             things
             destitute
             of
             knowledge
             haue
             to
             vnite
             themselues
             vnto
             their
             ends
             ,
             and
             to
             attaine
             the
             perfections
             of
             their
             nature
             ;
             to
             which
             sence
             an
             Ancient
             sayd
             ,
             that
             the
             loue
             of
             the
             bodies
             was
             nothing
             else
             but
             the
             weight
             wherewith
             they
             are
             ballanced
             ,
             bee
             it
             that
             the
             weight
             keepes
             them
             downe
             ,
             or
             that
             the
             lightnes
             raiseth
             them
             vp
             on
             high
             :
             for
             God
             hath
             ingrafted
             these
             inclinations
             into
             all
             naturall
             things
             ,
             to
             the
             end
             they
             may
             attaine
             to
             
             their
             perfections
             ,
             and
             preserue
             them
             when
             they
             haue
             once
             gotten
             them
             .
             The
             loue
             of
             creatures
             is
             nothing
             else
             but
             a
             vehement
             impression
             made
             in
             their
             sences
             ,
             surprized
             with
             things
             which
             they
             conceiue
             to
             be
             pleasing
             .
             This
             Passion
             is
             many
             times
             blind
             ,
             importune
             ,
             obstinate
             ,
             and
             insolent
             ,
             and
             is
             common
             to
             men
             ,
             &
             brute
             beastes
             ,
             which
             suffers
             themselues
             to
             bee
             transported
             with
             the
             motions
             of
             a
             dishonest
             pleasure
             .
          
           
             Humaine
             Loue
             is
             a
             Passion
             which
             should
             follow
             the
             motions
             of
             reason
             ,
             and
             which
             being
             guided
             by
             the
             light
             of
             the
             soule
             shold
             only
             imbrace
             the
             true
             good
             ,
             to
             make
             it
             perfect
             :
             for
             containing
             himselfe
             within
             these
             bounds
             ,
             it
             should
             no
             more
             be
             a
             violent
             
             &
             furious
             passion
             ,
             which
             filles
             the
             world
             daily
             with
             so
             many
             miseries
             by
             her
             exorbitant
             and
             strang
             disorders
             .
             The
             Loue
             of
             Angells
             flies
             yet
             higher
             ,
             for
             that
             those
             happy
             spirits
             enlightned
             with
             a
             more
             excellent
             light
             ,
             and
             illuminated
             with
             a
             more
             pure
             &
             perfect
             splendour
             ,
             loue
             the
             soueraigne
             Good
             more
             ardently
             then
             all
             the
             creatures
             ,
             and
             by
             a
             reflux
             of
             this
             great
             Loue
             take
             an
             incredible
             care
             of
             the
             affaires
             of
             men
             ;
             and
             being
             neuer
             wearied
             in
             the
             seruice
             they
             do
             them
             by
             the
             cōmandement
             of
             God
             ,
             assist
             them
             ,
             &
             procure
             their
             safety
             ,
             with
             constancy
             ,
             and
             ioy
             full
             of
             amazement
             and
             wonder
             .
             The
             Loue
             of
             God
             enters
             not
             into
             comparison
             with
             any
             other
             ,
             for
             that
             as
             there
             is
             no
             proportion
             
             betwixt
             things
             finite
             ,
             and
             infinite
             ,
             his
             motions
             being
             infinite
             ,
             they
             appeare
             with
             another
             lustre
             ,
             and
             shew
             themselues
             with
             a
             greater
             endeauor
             towards
             that
             he
             loues
             ,
             then
             the
             creatures
             can
             doe
             .
             From
             this
             spring
             flow
             the
             admirable
             beauties
             which
             shine
             in
             the
             heauens
             ,
             in
             the
             Starres
             ,
             Planets
             ,
             Elements
             ,
             in
             bodies
             both
             simple
             and
             compound
             ,
             and
             in
             great
             ,
             meane
             ,
             and
             small
             things
             ;
             all
             which
             do
             feele
             the
             effects
             of
             his
             bounty
             ,
             and
             the
             perfect
             assistance
             of
             his
             prouidence
             .
             From
             this
             spring
             proceedes
             the
             care
             which
             hee
             hath
             of
             men
             ,
             the
             graces
             which
             he
             imparts
             vnto
             them
             ,
             the
             good
             desires
             wherewith
             hee
             doth
             inspire
             them
             ,
             and
             the
             meanes
             which
             
             hee
             offers
             them
             to
             raise
             them
             vp
             to
             the
             height
             of
             his
             glory
             ,
             and
             to
             make
             them
             enioy
             the
             felicity
             of
             Angells
             .
             But
             we
             will
             not
             treate
             of
             this
             kind
             of
             loue
             ,
             whereof
             wee
             had
             rather
             feele
             the
             flames
             then
             describe
             the
             perfection
             .
             Neither
             will
             wee
             discourse
             of
             that
             of
             Angells
             ,
             which
             wee
             may
             better
             admire
             then
             set
             forth
             :
             wee
             will
             not
             in
             like
             sort
             busie
             our selfe
             with
             that
             of
             naturall
             things
             or
             of
             creatures
             ,
             which
             is
             too
             base
             for
             our
             subiect
             ,
             but
             wee
             will
             represent
             the
             Loue
             which
             is
             a
             humaine
             Passion
             ,
             whereof
             morall
             Philosophy
             teacheth
             vs
             to
             discourse
             ,
             and
             whose
             essence
             we
             meane
             now
             to
             set
             downe
             .
          
        
         
           
           
             Wherein
             the
             Essence
             of
             Loue
             
               doth
               consist
            
             .
             CHAP.
             2.
             
          
           
             AS
             in
             other
             subiects
             we
             dovsually
             ascend
             vnto
             the
             knowledge
             of
             the
             cause
             by
             the
             search
             of
             the
             effects
             ,
             so
             in
             this
             matter
             to
             attaine
             vnto
             an
             exact
             knowledge
             of
             the
             nature
             of
             Loue
             ,
             we
             must
             first
             vnderstand
             what
             it
             is
             to
             loue
             ,
             to
             the
             end
             the
             branch
             may
             discouer
             the
             nature
             of
             the
             roote
             .
             Loue
             then
             is
             no
             other
             thing
             ,
             but
             ,
             
               To
               will
               good
               to
               some
               one
               ,
               not
               for
               our
               owne
               priuate
               interest
               ,
               but
               for
               the
               loue
               of
               himselfe
               ;
               procuring
               with
               all
               our
               
               power
               what
               we
               thinke
               may
               bee
               profitable
               for
               him
               ,
               or
               may
               giue
               him
               content
               .
            
             Whereby
             it
             appeares
             ,
             there
             are
             foure
             things
             to
             be
             considered
             in
             Loue.
             The
             first
             is
             ,
             that
             wee
             be
             carefull
             of
             his
             good
             whom
             we
             Loue
             ;
             the
             which
             growes
             ,
             for
             that
             loue
             vnites
             the
             wills
             perfectly
             ,
             and
             makes
             vs
             esteeme
             the
             good
             which
             befalls
             him
             we
             loue
             ,
             as
             our
             owne
             particular
             :
             wherefore
             the
             Ancients
             sayd
             ,
             that
             Loue
             was
             one
             soule
             in
             two
             bodies
             .
             The
             which
             it
             seems
             that
             Alexander
             would
             giue
             Darius
             mother
             to
             vnderstand
             ,
             when
             he
             sayd
             that
             Hephestion
             was
             another
             Alexāder
             :
             For
             he
             vsed
             this
             speech
             in
             regard
             of
             the
             great
             affection
             hee
             bare
             him
             ,
             the
             which
             was
             such
             as
             he
             held
             him
             another
             himself
             ,
             so
             as
             he
             would
             haue
             him
             a
             partaker
             of
             
             all
             his
             honors
             &
             glory
             .
             After
             this
             manner
             then
             wee
             should
             desire
             to
             our
             friends
             the
             same
             honors
             ,
             the
             same
             glory
             ,
             and
             all
             other
             felicities
             which
             we
             wish
             for
             our
             own
             proper
             contentment
             .
             And
             when
             they
             succeed
             ,
             wee
             must
             reioyce
             as
             if
             wee
             our selues
             enioyed
             them
             ,
             seeing
             that
             all
             things
             are
             common
             among
             friends
             .
          
           
             But
             secondly
             we
             must
             wish
             al
             this
             good
             to
             those
             we
             loue
             for
             their
             ownesakes
             ,
             and
             not
             for
             any
             priuate
             interest
             of
             our
             owne
             ,
             or
             for
             any
             profite
             wee
             expect
             to
             reape
             by
             them
             ;
             for
             the
             Epicures
             opinion
             (
             who
             wil
             haue
             men
             loue
             for
             profit
             ,
             or
             pleasure
             )
             is
             infamous
             ,
             and
             makes
             Loue
             either
             mercenary
             or
             of
             small
             continuance
             .
             Wee
             must
             then
             remember
             that
             there
             are
             three
             kinds
             of
             
             friendship
             ;
             that
             is
             to
             say
             ,
             
               honest
               ,
               profitable
            
             ,
             and
             pleasing
             .
             Betwixt
             the
             which
             there
             is
             this
             difference
             ,
             that
             the
             two
             last
             kinds
             are
             no
             true
             affections
             ;
             but
             rather
             shadowes
             of
             Loue
             ;
             whereas
             the
             first
             ,
             that
             is
             to
             say
             ,
             
               honest
               friendship
            
             ,
             which
             hath
             vertue
             for
             her
             obiect
             ,
             is
             solid
             and
             true
             ,
             and
             moreouer
             it
             is
             constant
             and
             of
             long
             continuance
             ;
             whereas
             the
             profitable
             and
             the
             pleasing
             last
             little
             ,
             and
             are
             dissolued
             vpon
             the
             first
             alteration
             which
             happens
             in
             the
             subiect
             whereunto
             they
             are
             tied
             .
             As
             for
             example
             ,
             they
             that
             loue
             only
             for
             profit
             ,
             continue
             no
             longer
             in
             this
             affection
             ,
             then
             they
             whom
             they
             loue
             ,
             may
             be
             beneficiall
             vnto
             them
             ;
             the
             which
             ceasing
             ,
             they
             renounce
             the
             duties
             of
             friendship
             
             which
             they
             had
             formerly
             shewed
             ;
             for
             that
             the
             cause
             ceasing
             ,
             the
             effect
             of
             necessity
             must
             cease
             .
             Hence
             it
             growes
             that
             the
             friendships
             of
             Court
             are
             so
             inconstant
             and
             variable
             ,
             for
             that
             Courtiers
             commonly
             ●●e
             their
             affections
             to
             those
             which
             are
             in
             fauour
             ,
             &
             haue
             some
             kind
             of
             credit
             ,
             to
             the
             end
             it
             may
             bee
             an
             entry
             ,
             for
             them
             to
             offices
             in
             the
             Estate
             .
             But
             if
             there
             happen
             any
             alteration
             in
             their
             fortune
             by
             a
             disgrace
             with
             the
             Prince
             ,
             and
             that
             they
             see
             them
             vnable
             ,
             and
             incapable
             to
             assist
             them
             ,
             they
             presently
             abandon
             them
             ,
             and
             make
             no
             more
             account
             of
             them
             then
             of
             an
             image
             ouerthrowne
             ;
             yea
             they
             would
             haue
             men
             thinke
             that
             they
             neuer
             obserued
             them
             .
             So
             in
             Tiberius
             
             time
             ,
             Seianus
             possessing
             his
             maister
             absolutely
             ,
             &
             receiuing
             the
             fauor
             of
             this
             Prince
             with
             full
             sailes
             ,
             so
             as
             all
             the
             honors
             ,
             all
             the
             dignities
             ,
             and
             all
             the
             offices
             of
             the
             Estate
             ,
             depended
             of
             the
             inclination
             he
             had
             to
             those
             that
             courted
             him
             ;
             all
             the
             world
             adored
             him
             ,
             the
             people
             and
             Senate
             erected
             statues
             vnto
             him
             ,
             hee
             was
             publiquely
             praised
             ,
             his
             house
             was
             neuer
             empty
             ,
             all
             the
             Orders
             went
             to
             consult
             with
             him
             as
             with
             an
             oracle
             ,
             or
             rather
             as
             the
             soule
             of
             the
             Empire
             .
             But
             as
             soone
             as
             his
             fauour
             began
             to
             shake
             ,
             presently
             hee
             saw
             the
             affections
             of
             such
             as
             had
             so
             shamefully
             flattered
             him
             ,
             decay
             and
             die
             ;
             and
             when
             it
             was
             wholly
             falne
             ,
             there
             followed
             so
             prodigio●s
             a
             change
             in
             the
             affections
             
             of
             the
             Court
             and
             people
             ,
             as
             after
             they
             had
             vnworthily
             massacred
             him
             ,
             they
             drew
             his
             body
             through
             the
             streete
             into
             the
             riuer
             of
             Tiber
             ,
             his
             statues
             were
             beaten
             downe
             ,
             all
             his
             kinsfolkes
             persecuted
             ,
             his
             memory
             detested
             ,
             and
             the
             name
             of
             Seianus
             was
             held
             in
             execration
             to
             all
             the
             world
             .
             But
             this
             is
             the
             ordinary
             course
             in
             Court
             ,
             whereas
             Fortune
             is
             alwayes
             adored
             .
          
           
             As
             the
             affections
             which
             depend
             vpon
             profite
             decay
             as
             soone
             as
             the
             profite
             ceaseth
             ,
             in
             like
             manner
             that
             friendship
             which
             is
             supported
             only
             by
             pleasure
             ,
             continues
             no
             longer
             then
             the
             subiect
             of
             pleasure
             indureth
             .
             For
             they
             that
             loue
             in
             consideration
             of
             beauty
             ,
             when
             as
             age
             or
             
             infirmities
             makes
             it
             to
             wither
             and
             decay
             ,
             their
             affection
             is
             gone
             ,
             and
             they
             esteeme
             no
             more
             that
             which
             they
             had
             formerly
             honored
             .
             So
             as
             there
             is
             no
             true
             nor
             solid
             friendship
             but
             that
             which
             is
             grounded
             vpon
             vertue
             and
             honesty
             .
             The
             rest
             hauing
             inconstant
             and
             wandring
             obiects
             ,
             are
             also
             inconstant
             and
             mutable
             ,
             and
             the
             interest
             and
             pleasures
             ceasing
             ,
             they
             die
             :
             whereas
             honest
             loue
             propounding
             vnto
             it selfe
             a
             constant
             and
             durable
             obiect
             ,
             knowes
             no
             change
             .
             They
             that
             Loue
             in
             this
             sort
             wish
             all
             good
             to
             him
             they
             loue
             ,
             for
             his
             owne
             sake
             ,
             and
             not
             for
             their
             priuate
             interest
             .
             The
             third
             thing
             wee
             must
             consider
             in
             Loue
             is
             ,
             that
             wee
             are
             bound
             to
             imploy
             all
             our
             
             meanes
             to
             procure
             good
             to
             them
             wee
             loue
             .
             For
             as
             the
             Sunne
             should
             not
             deserue
             the
             name
             of
             Sunne
             if
             it
             gaue
             not
             light
             to
             the
             whole
             world
             ,
             so
             wee
             cannot
             esteeme
             him
             a
             true
             friend
             which
             doth
             not
             imploy
             himselfe
             with
             all
             his
             power
             and
             meanes
             to
             bind
             him
             whom
             he
             makes
             profession
             to
             loue
             .
             And
             this
             admits
             no
             limitation
             nor
             bounds
             ,
             for
             there
             is
             not
             any
             thing
             which
             Loue
             will
             not
             make
             him
             do
             that
             loues
             perfectly
             ,
             euen
             to
             contemne
             his
             owne
             life
             for
             the
             safety
             of
             him
             hee
             loues
             .
             It
             is
             true
             ,
             that
             a
             perfect
             friend
             should
             wish
             that
             he
             to
             whom
             he
             hath
             ingaged
             his
             affection
             ,
             should
             haue
             all
             things
             happy
             and
             prosperous
             in
             the
             course
             of
             his
             life
             ,
             that
             hee
             be
             neuer
             shaken
             with
             any
             
             storme
             ,
             and
             that
             hee
             neuer
             feele
             any
             crosses
             of
             fortune
             ;
             but
             as
             the
             condition
             of
             man
             is
             fraile
             and
             exposed
             to
             a
             thousand
             calamities
             ,
             if
             it
             chance
             that
             hee
             fall
             into
             any
             infirmity
             ,
             he
             must
             participate
             of
             his
             paine
             .
             If
             a
             tempest
             carries
             him
             through
             the
             waues
             of
             the
             sea
             ,
             hee
             must
             hoist
             saile
             to
             follow
             him
             ;
             yea
             if
             the
             billowes
             ouerset
             his
             ship
             ,
             he
             must
             seeke
             him
             in
             this
             shipwracke
             .
             If
             Tyrants
             seaze
             vpon
             him
             ,
             if
             they
             cast
             him
             into
             prison
             &
             loade
             him
             with
             chaines
             ,
             hee
             must
             offer
             his
             owne
             body
             to
             free
             his
             bonds
             ;
             and
             if
             they
             send
             him
             to
             execution
             ,
             he
             must
             present
             his
             head
             to
             redeeme
             his
             friends
             .
             If
             hee
             see
             him
             assaulted
             by
             his
             enemies
             ,
             who
             seeke
             to
             murther
             him
             ,
             he
             must
             present
             
             himselfe
             to
             beare
             their
             blowes
             .
             And
             if
             he
             see
             him
             in
             the
             throat
             of
             lions
             ,
             exposed
             to
             the
             rage
             of
             wild
             beasts
             ,
             hee
             must
             hazard
             himselfe
             to
             free
             him
             from
             danger
             ;
             and
             if
             he
             die
             ,
             he
             must
             in
             like
             manner
             abhorre
             life
             .
             
               Hee
               that
               loues
               perfectly
            
             ,
             sayd
             Plato
             by
             the
             mouth
             of
             
               Phedro
               ,
               will
               rather
               abandon
               himselfe
               to
               death
               ,
               then
               expose
               that
               he
               loues
               to
               dangers
               .
               And
               there
               is
               no
               man
               so
               faint
               hearted
               ,
               whom
               Loue
               doth
               not
               fill
               with
               courage
               and
               inflame
               with
               a
               force
               ,
               to
               make
               him
               in
               this
               subiect
               equall
               to
               the
               most
               generous
               soules
               .
               For
               that
               which
            
             Homer
             
               saith
               ,
               that
               the
               Worthies
               are
               inspired
               with
               a
               diuine
               force
               and
               furie
               ,
               is
               more
               truely
               verified
               in
               those
               that
               loue
               ,
               whō
               loue
               hath
               often
               inspired
               with
               a
               diuine
               fury
               ,
               which
               hath
               made
               them
               to
               contemne
               
               death
               ,
               to
               preserue
               the
               life
               of
               those
               they
               haue
               loued
               .
            
          
           
             The
             last
             thing
             that
             is
             to
             be
             considered
             in
             Loue
             ,
             is
             that
             we
             wish
             vnto
             our
             friends
             ;
             the
             things
             which
             we
             thinke
             truely
             are
             good
             for
             them
             ,
             that
             is
             to
             say
             ,
             that
             we
             desire
             for
             them
             the
             things
             that
             are
             iust
             ,
             and
             that
             are
             adorned
             with
             all
             the
             circumstances
             of
             vertue
             .
             In
             regard
             whereof
             hee
             spake
             wisely
             ,
             which
             answered
             his
             friend
             ,
             who
             would
             haue
             him
             forsweare
             himselfe
             ,
             that
             hee
             was
             a
             friend
             euen
             vnto
             the
             altars
             ,
             hauing
             no
             intent
             to
             serue
             his
             friend
             against
             his
             conscience
             .
             In
             this
             case
             then
             Loue
             admits
             bounds
             &
             limitations
             ,
             and
             it
             were
             to
             abuse
             the
             name
             ,
             to
             bind
             him
             that
             loues
             ,
             to
             commit
             vniust
             things
             in
             fauour
             of
             them
             to
             
             whom
             he
             wisheth
             well
             .
             So
             when
             as
             Charles
             of
             Burbon
             (
             to
             reuēge
             his
             priuate
             discōtent
             )
             abandoned
             France
             and
             his
             King
             ,
             and
             imbraced
             the
             party
             of
             Spaine
             &
             the
             Emperour
             ,
             the
             Princes
             &
             Noblemen
             his
             friends
             ,
             (
             whereof
             he
             had
             many
             in
             Court
             )
             did
             not
             hold
             themselues
             bound
             to
             follow
             him
             ,
             and
             to
             make
             themselues
             confederates
             of
             his
             despight
             and
             rebellion
             .
             So
             as
             these
             words
             which
             are
             at
             this
             day
             in
             the
             mouth
             of
             many
             ,
             that
             they
             are
             ready
             to
             turne
             Turkes
             for
             their
             friends
             ,
             yea
             and
             to
             follow
             them
             into
             hell
             ,
             is
             the
             speech
             rather
             of
             a
             fury
             ,
             then
             the
             discourse
             of
             men
             transported
             with
             true
             Loue
             :
             for
             Loue
             must
             cōtaine
             it selfe
             within
             the
             bounds
             of
             iustice
             ,
             honesty
             ,
             and
             vertue
             ,
             and
             not
             
             make
             vs
             do
             any
             thing
             which
             may
             breed
             vs
             shame
             .
             And
             moreouer
             ,
             they
             that
             make
             these
             impious
             protestations
             ,
             haue
             them
             more
             in
             their
             mouthes
             then
             in
             their
             harts
             ;
             and
             I
             know
             not
             how
             they
             can
             make
             them
             without
             blushing
             .
             By
             al
             this
             which
             we
             haue
             sayd
             ,
             it
             is
             easie
             to
             gather
             wherein
             the
             essence
             of
             Loue
             doth
             properly
             consist
             ,
             the
             which
             we
             may
             define
             in
             this
             manner
             .
          
           
             
               Loue
               is
               a
               wellwishing
               ,
               which
               we
               testifie
               with
               all
               our
               power
               to
               those
               ,
               to
               whom
               we
               haue
               an
               inclination
               ,
               procuring
               them
               for
               their
               owne
               sakes
               ,
               all
               the
               good
               we
               think
               may
               giue
               them
               content
               .
            
             According
             to
             which
             hee
             is
             a
             friend
             that
             loues
             ,
             and
             is
             reciprocally
             beloued
             ;
             for
             loue
             being
             as
             it
             were
             a
             torch
             which
             
             lightens
             another
             ,
             friends
             must
             beleeue
             that
             affections
             are
             reciprocall
             ,
             and
             that
             as
             they
             loue
             ,
             so
             they
             are
             beloued
             ;
             wherein
             they
             must
             not
             shew
             themselues
             vnpleasing
             or
             importune
             ,
             to
             sound
             the
             hearts
             one
             of
             another
             ,
             which
             will
             bewray
             a
             diffidence
             and
             distruct
             :
             But
             content
             themselues
             with
             the
             true
             signes
             of
             loue
             ,
             which
             their
             friends
             shew
             them
             .
             These
             signes
             of
             true
             Loue
             are
             reduced
             to
             three
             principall
             heads
             .
             The
             first
             is
             ,
             that
             friends
             reioyce
             &
             grieue
             for
             the
             same
             things
             :
             wherfore
             Homer
             describing
             Agamemnōs
             affliction
             ,
             when
             as
             he
             was
             forced
             to
             sacrifice
             his
             daughter
             Iyhigenia
             ,
             he
             represents
             al
             his
             friends
             accompanying
             him
             to
             this
             sacrifice
             ,
             with
             mournefull
             countenances
             &
             
             full
             of
             sorrow
             ;
             and
             at
             Rome
             ,
             when
             as
             any
             one
             was
             accused
             and
             brought
             in
             question
             for
             his
             life
             ,
             al
             his
             friends
             changed
             their
             robes
             with
             him
             ,
             to
             shew
             that
             they
             did
             participate
             with
             his
             affliction
             .
             The
             reason
             is
             ,
             for
             that
             sorrow
             and
             ioy
             are
             the
             markes
             of
             our
             affections
             ,
             and
             of
             that
             wee
             haue
             in
             the
             soule
             ,
             which
             reioyceth
             or
             afflicts
             it selfe
             ,
             as
             the
             obiects
             which
             present
             themselues
             are
             pleasing
             or
             distastfull
             .
             And
             for
             this
             reason
             ,
             sorrow
             and
             ioy
             discouer
             the
             inclination
             we
             haue
             to
             any
             one
             .
          
           
             The
             second
             is
             ,
             that
             friends
             share
             equally
             betwixt
             them
             the
             good
             and
             euill
             .
             They
             say
             that
             there
             are
             images
             of
             wax
             ,
             vpon
             the
             which
             inchanters
             deliuer
             such
             powerfull
             spells
             ,
             as
             being
             made
             to
             represent
             
             any
             person
             ,
             as
             soone
             as
             they
             are
             wronged
             ,
             the
             body
             of
             him
             for
             whom
             they
             were
             fashioned
             ,
             feeles
             paine
             .
             In
             this
             sort
             there
             is
             such
             a
             bond
             of
             affection
             betwixt
             friends
             as
             the
             harme
             which
             happens
             to
             the
             one
             ,
             afflicts
             the
             other
             ,
             and
             fills
             him
             with
             bitternesse
             ,
             so
             as
             many
             times
             we
             haue
             seene
             true
             friends
             die
             with
             sorrow
             ,
             for
             the
             losse
             of
             their
             friend
             .
             Yea
             ,
             prophane
             histories
             are
             full
             of
             Persons
             which
             haue
             slaine
             themselues
             ,
             for
             that
             they
             would
             not
             suruiue
             them
             whom
             they
             haue
             loued
             dearely
             .
             In
             like
             manner
             the
             prosperity
             of
             friends
             passeth
             from
             one
             to
             another
             ,
             so
             as
             the
             tryumphs
             of
             Alexander
             are
             the
             cōtentments
             of
             Ephestion
             ,
             and
             the
             glory
             of
             Ephestion
             is
             the
             ioy
             of
             Alexander
             .
             
             The
             third
             is
             ,
             that
             they
             which
             loue
             should
             haue
             the
             same
             friends
             ,
             and
             the
             same
             enemies
             .
             They
             say
             the
             Adamant
             or
             Loadstone
             doth
             not
             only
             make
             an
             impression
             vpon
             iron
             which
             it
             drawes
             ,
             but
             doth
             also
             impart
             his
             vertue
             by
             his
             touching
             ;
             so
             as
             the
             iron
             which
             it
             hath
             toucht
             ,
             drawes
             other
             iron
             vnto
             it
             ,
             and
             makes
             as
             it
             were
             a
             continued
             chaine
             .
             In
             the
             same
             manner
             ,
             a
             friend
             brings
             his
             friends
             to
             him
             he
             loues
             ,
             and
             he
             reciprocally
             imparts
             vnto
             him
             his
             friends
             ;
             whereof
             there
             is
             framed
             a
             common
             bond
             ,
             which
             makes
             them
             ready
             to
             succor
             one
             another
             ,
             as
             if
             they
             were
             members
             of
             one
             body
             .
          
        
         
           
           
             To
             what
             Persons
             Loue
             extends
             .
             CHAP.
             3.
             
          
           
             ALthough
             that
             loue
             hath
             for
             his
             generall
             obiect
             the
             bounty
             and
             beauty
             which
             shines
             in
             those
             things
             which
             present
             them selues
             vnto
             our
             eyes
             and
             soules
             ;
             yet
             there
             are
             diuerse
             particular
             considerations
             ,
             and
             diuerse
             beames
             ,
             which
             excite
             this
             Passion
             and
             fashion
             it
             in
             the
             hearts
             of
             men
             .
             Aristotle
             numbers
             fifteene
             causes
             ,
             the
             which
             are
             also
             diuided
             into
             other
             branches
             ,
             whereof
             we
             will
             treate
             as
             briefely
             as
             wee
             
             may
             ,
             taking
             only
             that
             which
             shall
             belong
             vnto
             our
             subiect
             .
             First
             ,
             sayth
             he
             ,
             men
             loue
             them
             which
             do
             them
             good
             ,
             or
             whom
             they
             thinke
             haue
             a
             will
             to
             do
             it
             ,
             or
             to
             their
             friends
             .
             In
             truth
             there
             is
             nothing
             that
             more
             bindes
             the
             hearts
             of
             men
             ,
             and
             induceth
             them
             more
             to
             loue
             then
             benefits
             .
             For
             euen
             bruite
             beasts
             feele
             the
             good
             which
             they
             receiue
             from
             men
             ,
             and
             there
             is
             no
             creature
             so
             wild
             ,
             whom
             good
             vsage
             doth
             not
             make
             gentle
             and
             tame
             .
             They
             that
             gouerne
             Lyons
             feare
             not
             their
             rage
             ,
             but
             play
             about
             them
             without
             any
             apprehension
             of
             their
             fury
             ,
             for
             that
             this
             generous
             Creature
             knowes
             him
             that
             hath
             a
             care
             to
             feede
             him
             .
             By
             continuall
             feeding
             they
             bring
             Elephants
             
             to
             do
             what
             seruice
             they
             desire
             .
             And
             wee
             must
             not
             obiect
             against
             it
             ,
             that
             it
             hath
             beene
             a
             common
             complaint
             in
             the
             mouth
             of
             men
             in
             all
             ages
             ,
             that
             most
             of
             the
             benefits
             that
             are
             bestowed
             in
             the
             world
             are
             lost
             ,
             for
             that
             they
             fall
             vpon
             vngratefull
             soules
             ,
             who
             do
             not
             acknowledge
             themselues
             in
             any
             sort
             bound
             .
             For
             (
             as
             an
             Ancient
             hath
             obserued
             )
             this
             proceedes
             not
             from
             the
             nature
             of
             the
             benefits
             ,
             which
             contrariwise
             haue
             a
             particular
             vertue
             to
             draw
             the
             affection
             and
             to
             charme
             the
             will
             :
             but
             most
             commonly
             the
             fault
             proceeds
             from
             our selues
             ,
             for
             that
             wee
             either
             erre
             in
             our
             election
             ,
             doing
             good
             to
             vnworthy
             persons
             :
             or
             we
             distribute
             it
             ill
             ,
             if
             we
             take
             away
             the
             
             grace
             .
             For
             wee
             must
             not
             think
             that
             our
             benefites
             bind
             a
             friend
             ,
             if
             we
             suffer
             our selues
             to
             be
             too
             much
             courted
             ,
             if
             we
             make
             him
             to
             languish
             in
             the
             pursuite
             ,
             or
             if
             we
             do
             it
             with
             a
             kind
             of
             vnwillingnesse
             ;
             for
             by
             these
             meanes
             wee
             take
             away
             all
             the
             merrit
             and
             bond
             of
             the
             benefit
             ,
             for
             that
             no
             man
             will
             thinke
             himselfe
             beholding
             for
             that
             which
             hee
             hath
             purchased
             so
             dearely
             :
             wherefore
             an
             Ancient
             called
             benefits
             of
             that
             nature
             ,
             a
             loafe
             filled
             with
             stones
             ,
             which
             no
             man
             can
             vse
             .
             Men
             therefore
             thinke
             themselues
             bound
             to
             those
             from
             whom
             they
             receiue
             benefits
             ,
             whether
             they
             be
             great
             and
             worthy
             to
             bee
             acknowledged
             ,
             in
             regard
             of
             their
             greae
             shew
             and
             magnificence
             ;
             or
             that
             they
             which
             
             are
             the
             authors
             ,
             bestow
             them
             freely
             without
             importunity
             ,
             and
             with
             a
             singular
             demonstration
             of
             Loue
             ;
             or
             that
             such
             as
             giue
             ,
             haue
             made
             a
             sit
             choice
             of
             time
             to
             bind
             them
             ,
             assisting
             them
             when
             as
             they
             or
             their
             friends
             had
             extreame
             neede
             ,
             and
             when
             as
             they
             thinke
             that
             for
             their
             owne
             sakes
             they
             haue
             bound
             them
             by
             these
             benefits
             .
          
           
             They
             also
             Loue
             the
             friends
             of
             their
             friends
             ,
             and
             such
             as
             haue
             any
             conformity
             with
             them
             in
             the
             subiect
             of
             their
             affection
             ,
             and
             that
             Loue
             those
             whom
             they
             Loue
             ,
             and
             who
             also
             make
             profession
             to
             be
             enemies
             to
             their
             enemy
             .
             The
             reason
             is
             ,
             that
             reputing
             their
             friends
             good
             as
             their
             owne
             ,
             they
             beleeue
             ,
             that
             the
             good
             which
             is
             done
             vnto
             their
             
             friends
             extends
             vnto
             them●selues
             ,
             and
             that
             they
             do
             participate
             wholy
             thereof
             .
             In
             regard
             whereof
             they
             loue
             the
             spring
             and
             fountaine
             .
             And
             contrariwise
             they
             beleeue
             ,
             that
             the
             auersion
             and
             distast
             they
             haue
             of
             their
             enemies
             is
             a
             token
             of
             the
             loue
             they
             beare
             them
             .
             They
             also
             loue
             those
             that
             succour
             them
             with
             their
             meanes
             ,
             or
             bind
             them
             with
             the
             hazard
             of
             their
             liues
             .
             For
             first
             of
             all
             ,
             men
             loue
             bountifull
             friends
             passionatly
             ,
             imagining
             that
             they
             are
             borne
             for
             the
             good
             of
             mankind
             .
             As
             for
             the
             second
             ,
             men
             loue
             great
             courages
             ,
             imagining
             that
             they
             are
             supporters
             of
             their
             liues
             ;
             &
             that
             they
             will
             neuer
             suffer
             wrong
             to
             bee
             done
             vnto
             the
             weake
             and
             feeble
             .
             They
             also
             loue
             
             such
             as
             they
             hold
             to
             bee
             iust
             ,
             and
             resemble
             not
             the
             Harpeys
             or
             rauening
             birds
             ,
             which
             liue
             of
             spoyle
             ,
             but
             content
             themselues
             with
             their
             owne
             fortunes
             ,
             committing
             no
             outrage
             ,
             nor
             offering
             violence
             to
             any
             .
             And
             in
             this
             rancke
             they
             put
             labourers
             and
             handicrafts
             men
             ,
             to
             whom
             all
             the
             world
             seemes
             to
             beare
             an
             affection
             ,
             in
             regard
             of
             the
             innocency
             of
             their
             profession
             .
             They
             also
             put
             in
             the
             same
             rancke
             ,
             temperate
             persons
             ,
             in
             whom
             they
             see
             some
             great
             modesty
             to
             shine
             ,
             which
             shew
             that
             their
             soules
             are
             not
             inclined
             to
             any
             kind
             of
             iniustice
             .
             They
             againe
             esteeme
             those
             that
             leade
             a
             peaceable
             life
             ,
             which
             haue
             no
             curiosity
             ,
             and
             which
             pry
             not
             into
             the
             liues
             of
             other
             men
             ,
             
             but
             content
             themselues
             to
             order
             ,
             &
             gouerne
             those
             that
             are
             submitted
             to
             their
             care
             and
             charge
             ,
             presupposing
             that
             such
             as
             containe
             themselues
             within
             these
             bounds
             ,
             thinke
             not
             of
             any
             iniustice
             or
             wickednesse
             .
             Men
             also
             Loue
             famous
             persons
             ,
             who
             by
             their
             vertue
             haue
             attained
             to
             an
             eminent
             glory
             ,
             and
             an
             extraordinary
             reputation
             ,
             bee
             it
             generally
             in
             the
             world
             ,
             or
             only
             among
             good
             men
             ,
             or
             among
             such
             as
             they
             haue
             in
             admiration
             ,
             or
             by
             whom
             they
             themselues
             are
             admired
             ;
             and
             they
             especially
             make
             great
             shew
             of
             their
             affection
             ,
             when
             as
             they
             presume
             ,
             that
             these
             Persons
             in
             all
             their
             dignity
             and
             greatnes
             disdaine
             them
             not
             ,
             but
             are
             wel
             pleased
             with
             the
             testimonies
             of
             their
             Passion
             ;
             
             so
             wee
             haue
             seene
             people
             runne
             by
             whole
             troupes
             from
             all
             the
             corners
             of
             the
             world
             ,
             to
             see
             conquerours
             &
             such
             as
             did
             triumph
             ;
             men
             of
             holy
             life
             ,
             and
             Persons
             indued
             with
             rare
             knowledge
             or
             wisedome
             ,
             aboue
             the
             common
             sort
             of
             men
             .
             The
             reason
             is
             ,
             for
             that
             vertue
             ,
             generosity
             ,
             sanctity
             ,
             and
             eminent
             knowledge
             ,
             are
             not
             only
             louely
             things
             of
             themselues
             ,
             and
             which
             haue
             powerfull
             allurements
             to
             cause
             them
             to
             bee
             affected
             and
             admired
             in
             the
             subiects
             where
             they
             reside
             ,
             but
             also
             men
             beleeue
             there
             is
             a
             kind
             of
             glory
             to
             bee
             admitted
             into
             the
             fauour
             of
             such
             illustrious
             persons
             ,
             whose
             glory
             seemes
             to
             communicate
             with
             those
             that
             haue
             the
             honor
             to
             come
             neere
             them
             .
             But
             men
             
             Loue
             particularly
             these
             famous
             and
             vertuous
             Persons
             ,
             when
             as
             they
             discouer
             ,
             that
             they
             disdaine
             not
             the
             affection
             and
             Loue
             of
             those
             ,
             which
             make
             shew
             to
             honor
             them
             with
             Passions
             ;
             for
             it
             is
             a
             testimony
             of
             their
             moderatiō
             &
             of
             the
             bounty
             of
             their
             nature
             ,
             not
             to
             be
             puft
             vp
             with
             the
             glorious
             aduantages
             which
             they
             haue
             gottē
             aboue
             the
             ordinary
             sort
             of
             men
             .
             They
             also
             Loue
             such
             as
             are
             of
             a
             sweete
             conuersation
             ,
             and
             that
             haue
             a
             milde
             and
             pleasing
             humor
             ,
             that
             is
             to
             say
             ,
             they
             Loue
             those
             that
             are
             not
             fantasticall
             ,
             and
             of
             a
             troublesome
             and
             importune
             behauiour
             .
             They
             also
             Loue
             such
             as
             reproue
             them
             not
             odiously
             of
             their
             faults
             ,
             they
             loue
             those
             whom
             they
             see
             enemies
             of
             contention
             ,
             
             and
             which
             make
             shew
             ,
             that
             they
             haue
             not
             a
             desire
             to
             bee
             superior
             in
             al
             disputes
             which
             rise
             in
             companies
             ;
             but
             accōmodate
             themselues
             wisely
             and
             moderately
             to
             that
             which
             is
             contested
             .
             The
             reason
             is
             ,
             for
             that
             these
             wayward
             spirits
             ,
             they
             that
             are
             licentious
             in
             their
             answeres
             ,
             and
             such
             as
             will
             alwayes
             in
             their
             arguments
             haue
             the
             vpper
             hand
             ,
             seeme
             to
             bee
             borne
             to
             contradict
             and
             controule
             the
             opinions
             of
             the
             whole
             world
             :
             the
             which
             is
             a
             signe
             of
             the
             alienation
             of
             wills
             ,
             and
             dissenting
             from
             others
             ;
             which
             makes
             them
             to
             be
             hated
             :
             whereas
             contrariwise
             they
             Loue
             such
             as
             haue
             none
             of
             these
             bad
             humours
             ,
             and
             which
             accomodate
             themselues
             in
             company
             ,
             without
             
             making
             any
             shew
             to
             bee
             selfe
             conceited
             .
             Moreouer
             men
             haue
             as
             it
             were
             a
             naturall
             inclination
             to
             Loue
             those
             which
             haue
             a
             quicknes
             and
             grace
             in
             their
             incounters
             ,
             or
             to
             iest
             pleasantly
             ,
             but
             withall
             can
             indure
             to
             heare
             a
             witty
             returne
             :
             hence
             it
             comes
             that
             in
             Court
             ,
             buffoones
             and
             ieasters
             ,
             which
             haue
             biting
             and
             Satiricall
             spirits
             ,
             are
             so
             much
             esteemed
             ;
             and
             yet
             many
             times
             these
             people
             ,
             bite
             priuate
             Persons
             too
             sensibly
             and
             indiscreetly
             ,
             and
             draw
             vpon
             them
             the
             iust
             wrath
             of
             those
             whom
             they
             haue
             licentiously
             offended
             .
             In
             the
             meane
             time
             the
             reasons
             why
             they
             Loue
             such
             as
             are
             sudden
             in
             their
             incounters
             and
             sharpe
             in
             their
             ieasts
             ,
             is
             ,
             for
             that
             it
             seemes
             this
             quicknesse
             ,
             &
             wittinesse
             
             to
             incounter
             ,
             proceeds
             from
             the
             subtilty
             and
             force
             of
             their
             spirits
             .
             And
             then
             we
             are
             inclined
             to
             heare
             men
             euil
             spoken
             of
             ;
             wherefore
             we
             Loue
             them
             that
             do
             it
             with
             a
             good
             grace
             .
             And
             for
             that
             we
             Loue
             particularly
             such
             as
             take
             liberty
             to
             iest
             at
             others
             ,
             &
             are
             content
             to
             be
             iested
             withall
             ;
             that
             proceedes
             ,
             for
             that
             wee
             beleeue
             that
             such
             as
             will
             indure
             that
             which
             they
             themselues
             practise
             to
             others
             ,
             haue
             no
             bad
             intent
             nor
             any
             bitternes
             in
             their
             hearts
             ,
             but
             are
             carried
             to
             these
             incounters
             ,
             more
             through
             a
             quicknesse
             of
             wit
             ,
             then
             by
             any
             spleene
             .
             Moreouer
             they
             loue
             such
             ,
             as
             seeme
             to
             make
             great
             esteeme
             of
             the
             good
             partes
             and
             qualities
             which
             they
             beleeue
             they
             enioy
             .
             Wherefore
             wee
             suffer
             
             our selues
             to
             be
             surprized
             by
             flatterers
             ,
             who
             insinuate
             into
             our
             fauours
             ,
             couer
             our
             defects
             ,
             &
             seeme
             to
             admire
             our
             actions
             .
             This
             misery
             happēs
             particularly
             to
             such
             as
             distrust
             themselues
             ,
             and
             who
             feare
             to
             want
             those
             vertues
             which
             they
             desire
             to
             attaine
             vnto
             .
             For
             this
             distrust
             b●ing
             dispersed
             by
             the
             praises
             which
             they
             giue
             them
             ,
             they
             thinke
             themselues
             bound
             to
             such
             as
             bring
             this
             support
             vnto
             their
             weaknes
             .
          
           
             They
             also
             loue
             those
             persons
             which
             affect
             neatnesse
             in
             all
             things
             ,
             who
             take
             delight
             to
             carry
             a
             pleasing
             countenance
             ,
             and
             to
             attire
             themselues
             properly
             :
             for
             that
             this
             neatnesse
             and
             hansomenesse
             is
             as
             it
             were
             a
             signe
             of
             the
             desire
             they
             haue
             to
             insinuate
             
             themselues
             into
             the
             hearts
             ,
             and
             to
             gaine
             the
             affections
             of
             men
             ,
             who
             f●r
             this
             cause
             think
             thēselues
             boūd
             to
             loue
             them
             :
             they
             in
             like
             manner
             loue
             them
             ,
             that
             lay
             not
             their
             faults
             before
             them
             to
             shame
             them
             ,
             nor
             reproche
             them
             with
             the
             benefits
             wherwith
             they
             haue
             bound
             them
             .
             The
             reason
             is
             ,
             for
             that
             both
             the
             one
             and
             the
             other
             redounds
             to
             our
             disgrace
             ;
             and
             it
             seemes
             ,
             that
             such
             as
             enter
             into
             these
             reproaches
             ,
             will
             make
             vs
             contemptible
             ,
             either
             by
             discouering
             our
             defects
             ,
             or
             in
             accusing
             vs
             of
             ingratitude
             .
             They
             also
             loue
             such
             as
             remember
             not
             iniuries
             past
             ,
             which
             are
             not
             obstinately
             bent
             to
             reuenge
             ,
             and
             who
             are
             alwaies
             ready
             to
             pardon
             such
             as
             haue
             offended
             them
             .
             
             Wherefore
             the
             Romaines
             did
             wōderfully
             admire
             the
             first
             of
             the
             Caesars
             ,
             for
             that
             he
             forgat
             nothing
             but
             iniuries
             ,
             the
             remembrance
             whereof
             he
             held
             vnworthy
             the
             greatnesse
             of
             his
             courage
             .
             Wherefore
             when
             as
             this
             Prince
             had
             erected
             againe
             the
             statues
             of
             
               Pompey
               ,
               Cicero
            
             (
             that
             great
             ornament
             of
             the
             Romaine
             Eloquence
             )
             pronounced
             to
             his
             commendatiō
             ,
             that
             in
             erecting
             the
             statues
             of
             Pompey
             ,
             he
             had
             assured
             his
             owne
             ,
             as
             hauing
             wonne
             the
             Loue
             of
             the
             whole
             world
             ,
             by
             this
             act
             o●
             humanity
             ,
             which
             hee
             shewed
             to
             his
             enemy
             opprest
             with
             misery
             .
             The
             reason
             of
             this
             Loue
             which
             men
             beare
             to
             those
             which
             forget
             iniuries
             in
             this
             manner
             ,
             is
             ,
             for
             that
             they
             presume
             when
             they
             haue
             
             offended
             them
             ,
             they
             will
             shew
             themselues
             in
             like
             manner
             to
             them
             ,
             as
             they
             haue
             done
             to
             others
             .
          
           
             They
             also
             loue
             such
             as
             are
             not
             il
             tongued
             or
             detractors
             ,
             which
             obserue
             not
             their
             imperfections
             ,
             nor
             those
             of
             their
             friends
             ,
             but
             only
             regard
             their
             vertues
             ,
             either
             to
             admire
             them
             ,
             or
             to
             frame
             themselues
             after
             their
             example
             .
             For
             that
             these
             things
             are
             the
             offices
             of
             good
             men
             ,
             and
             of
             persons
             indued
             with
             singular
             integrity
             ,
             and
             great
             probity
             .
             Moreouer
             ,
             they
             loue
             such
             as
             resist
             them
             not
             when
             they
             are
             in
             choler
             ,
             or
             that
             importune
             them
             not
             in
             the
             middest
             of
             their
             most
             serious
             imployments
             :
             for
             that
             they
             which
             take
             pleasure
             in
             these
             oppositions
             and
             importunities
             ,
             
             seeme
             to
             loue
             contention
             ,
             and
             to
             be
             enemies
             to
             all
             society
             .
             They
             also
             loue
             those
             that
             admire
             them
             ,
             which
             haue
             an
             opinion
             that
             they
             are
             vertuous
             ,
             and
             make
             shew
             that
             they
             take
             delight
             in
             their
             conuersation
             ,
             and
             are
             officious
             vnto
             them
             :
             But
             principally
             ,
             when
             they
             make
             shew
             of
             this
             affection
             and
             liking
             in
             those
             things
             wherein
             they
             would
             haue
             their
             industry
             admired
             .
             As
             for
             example
             ,
             a
             man
             that
             loues
             Philosophy
             ,
             takes
             delight
             to
             heare
             his
             profession
             praised
             :
             he
             that
             takes
             delight
             in
             Armes
             ,
             hath
             a
             singulat
             content
             to
             heare
             his
             exercise
             commended
             :
             wherefore
             both
             the
             one
             and
             the
             other
             loue
             those
             tha●
             giue
             glorious
             testimony
             of
             that
             which
             concernes
             their
             profession
             .
             Aboue
             
             all
             ,
             they
             haue
             an
             inclination
             to
             loue
             their
             like
             ,
             being
             a
             thing
             which
             nature
             teacheth
             vs
             dayly
             ,
             that
             resemblance
             ingenders
             Loue
             ,
             not
             onely
             among
             men
             ,
             but
             also
             among
             other
             creatures
             :
             for
             euery
             creature
             loues
             his
             like
             :
             Tygers
             &
             Panthers
             troop
             together
             with
             beasts
             of
             their
             owne
             kind
             :
             And
             birds
             of
             one
             fether
             fly
             willingly
             together
             ;
             such
             power
             hath
             resemblāce
             to
             vnite
             affectiōs
             :
             the
             which
             we
             must
             beleue
             is
             more
             powerful
             in
             man
             ,
             who
             can
             haue
             no
             sweeter
             conuersatiō
             thē
             with
             his
             like
             .
             The
             reasō
             why
             euery
             man
             loues
             his
             like
             ,
             is
             ,
             for
             that
             mā
             louing
             passionatly
             aboue
             other
             things
             ,
             loues
             consequently
             any
             thing
             that
             hath
             any
             corresponcy
             with
             him
             ;
             so
             as
             respecting
             him
             whom
             
             he
             loues
             as
             another
             himselfe
             ,
             hee
             cannot
             but
             bee
             inflamed
             with
             this
             consideration
             .
             The
             Platonicians
             had
             another
             reason
             ,
             the
             which
             in
             my
             opinion
             concurres
             with
             this
             .
             Loue
             ,
             say
             they
             ,
             makes
             an
             impression
             in
             the
             soule
             of
             him
             that
             loues
             ,
             of
             the
             Image
             and
             forme
             of
             the
             thing
             beloued
             .
             But
             man
             loueth
             not
             onely
             his
             being
             ,
             and
             his
             true
             and
             reall
             forme
             ,
             but
             also
             his
             imaginary
             forme
             ;
             as
             appeares
             by
             pictures
             ,
             and
             looking-glasses
             ,
             in
             which
             we
             behold
             with
             content
             our
             portraicts
             &
             formes
             .
             Wherefore
             there
             is
             a
             certaine
             Passion
             for
             the
             thing
             beloued
             ,
             in
             whose
             soule
             he
             doth
             contemplate
             his
             forme
             which
             Loue
             hath
             ingrauen
             .
             After
             this
             manner
             ,
             resemblance
             breedeth
             Loue
             ,
             and
             vnites
             the
             affections
             
             of
             men
             .
             The
             truth
             hereof
             appeares
             ,
             for
             that
             men
             do
             commonly
             loue
             those
             ,
             that
             are
             allyed
             vnto
             them
             in
             neernesse
             of
             blood
             ,
             so
             as
             Kinsmen
             doe
             commonly
             loue
             one
             another
             :
             or
             by
             some
             conformity
             of
             humours
             and
             complexions
             ,
             which
             maketh
             melancholy
             men
             loue
             the
             company
             of
             their
             like
             ,
             and
             Iouiall
             spirits
             delight
             in
             the
             company
             of
             them
             that
             are
             pleasant
             :
             Or
             by
             some
             commerce
             of
             profession
             ,
             which
             maketh
             Philosophers
             to
             loue
             Philosophers
             ;
             and
             Painters
             delight
             in
             Painters
             :
             Or
             some
             equality
             of
             age
             ,
             which
             makes
             young
             men
             delight
             in
             the
             company
             of
             youth
             ,
             and
             olde
             men
             to
             conuerse
             with
             them
             that
             are
             graue
             :
             Or
             some
             coherence
             of
             manners
             ,
             which
             makes
             good
             
             men
             loue
             the
             vertuous
             ,
             and
             the
             wicked
             seeke
             after
             such
             as
             are
             wickedly
             affected
             .
             But
             notwithstanding
             that
             which
             we
             haue
             said
             ,
             that
             cōmonly
             men
             of
             one
             profession
             loue
             one
             another
             ,
             must
             bee
             vnderstood
             according
             to
             the
             true
             nature
             of
             things
             ,
             for
             by
             occasion
             and
             accident
             ,
             this
             cōformity
             of
             professions
             may
             ingender
             hatred
             and
             enuy
             ,
             that
             is
             to
             say
             ,
             when
             as
             they
             of
             one
             trade
             and
             profession
             ,
             liuing
             of
             their
             art
             and
             labour
             ,
             hinder
             one
             another
             :
             as
             for
             example
             ,
             when
             as
             a
             tradsman
             hauing
             gotten
             some
             reputation
             ,
             doth
             hinder
             the
             profit
             of
             his
             companions
             ,
             then
             iealousie
             riseth
             amongst
             them
             ,
             according
             to
             the
             saying
             of
             an
             Ancient
             ,
             
               The
               Potter
               enuies
               the
               Potter
            
             .
             The
             Philosophers
             giue
             
             an
             excellent
             reason
             hereof
             :
             He
             that
             loues
             ,
             say
             they
             ,
             loues
             himselfe
             more
             deerely
             then
             all
             other
             things
             besides
             :
             for
             that
             he
             is
             vnited
             to
             himselfe
             by
             Essence
             and
             Nature
             ,
             whereas
             hee
             is
             not
             conioyned
             to
             him
             that
             he
             loues
             ,
             but
             by
             some
             accidentall
             and
             externall
             forme
             .
             And
             therefore
             if
             this
             conformity
             crosseth
             his
             priuate
             good
             ,
             and
             be
             preiudiciall
             vnto
             him
             ,
             hee
             findes
             himselfe
             more
             strictly
             tied
             vnto
             himselfe
             ,
             then
             to
             his
             like
             :
             wherefore
             seeing
             his
             losse
             concurring
             with
             his
             passion
             ,
             he
             whom
             hee
             loued
             ,
             being
             an
             obstacle
             to
             his
             desire
             ,
             he
             growes
             odious
             vnto
             him
             ,
             as
             opposite
             to
             his
             good
             .
          
           
             Men
             doe
             also
             loue
             those
             that
             aspire
             to
             the
             same
             honors
             and
             dignities
             ,
             at
             the
             least
             
             when
             they
             may
             attaine
             vnto
             them
             ,
             and
             enioy
             them
             together
             ,
             without
             any
             obstacle
             or
             wrong
             one
             vnto
             another
             .
             For
             competency
             causing
             an
             hinderance
             ,
             as
             it
             did
             in
             the
             pursuit
             of
             the
             Consulate
             at
             Rome
             ,
             it
             happeneth
             (
             as
             wee
             haue
             said
             of
             men
             of
             the
             same
             profession
             )
             that
             it
             excites
             enuy
             and
             hatred
             :
             Wherefore
             in
             the
             loue
             of
             women
             they
             can
             endure
             no
             corriuals
             ,
             for
             that
             with
             honesty
             they
             cannot
             be
             enioyed
             by
             two
             .
             They
             also
             loue
             those
             with
             whom
             they
             haue
             any
             familiarity
             ,
             which
             is
             not
             scrupulous
             ,
             hauing
             free
             liberty
             without
             apprehension
             of
             disdaine
             ,
             to
             doe
             and
             say
             things
             in
             their
             presence
             which
             they
             would
             not
             act
             or
             speake
             before
             the
             world
             .
             As
             for
             example
             ,
             they
             affect
             those
             
             before
             whom
             they
             may
             freely
             discourse
             of
             their
             loues
             ,
             of
             their
             pursuites
             ,
             and
             of
             their
             other
             Passions
             .
             But
             wee
             must
             remēber
             that
             there
             are
             some
             things
             which
             are
             dishonest
             of
             themselues
             ,
             the
             which
             a
             good
             man
             may
             neither
             do
             ,
             or
             speak
             before
             the
             world
             ,
             or
             before
             his
             friends
             .
             But
             there
             are
             others
             which
             are
             shameful
             only
             in
             the
             opiniō
             of
             the
             world
             ,
             and
             not
             according
             to
             the
             truth
             of
             things
             :
             and
             these
             a
             good
             man
             ,
             vsing
             an
             honest
             familiarity
             with
             his
             friends
             ,
             may
             doe
             and
             speake
             in
             their
             presence
             ,
             although
             he
             would
             not
             doe
             it
             in
             publike
             before
             the
             world
             :
             like
             vnto
             King
             Agesilaus
             ,
             being
             in
             priuate
             with
             his
             children
             ,
             playd
             with
             them
             with
             a
             fatherly
             liberty
             ,
             but
             beeing
             surprized
             by
             one
             ,
             
             who
             knew
             not
             how
             farre
             the
             loue
             of
             a
             father
             might
             extend
             ,
             he
             was
             discontented
             .
          
           
             Men
             also
             testifie
             ,
             that
             they
             loue
             those
             before
             whom
             they
             are
             ashamed
             to
             doe
             or
             say
             those
             things
             which
             are
             of
             themselues
             shamefull
             or
             dishonest
             ;
             wherein
             wee
             may
             say
             ,
             that
             the
             Persians
             gaue
             good
             testimony
             of
             their
             loue
             to
             their
             wiues
             ,
             when
             as
             they
             caused
             them
             to
             retire
             from
             their
             banquets
             ,
             being
             vnwilling
             that
             their
             eies
             shold
             be
             spectators
             of
             their
             excesse
             ,
             &
             admitting
             none
             but
             their
             Concubines
             .
             For
             this
             respect
             and
             reuerence
             which
             they
             gaue
             them
             ,
             was
             a
             signe
             of
             true
             Loue
             ,
             for
             that
             wee
             are
             ashamed
             to
             commit
             any
             vnworthy
             Act
             before
             them
             wee
             affect
             .
             They
             also
             willingly
             
             imbrace
             such
             as
             they
             haue
             seene
             faithfull
             ,
             and
             constant
             in
             their
             affections
             ,
             and
             who
             loue
             equally
             both
             present
             &
             absent
             .
             For
             which
             consideration
             they
             desire
             to
             insinuate
             themselues
             into
             their
             friendship
             which
             testifie
             their
             loue
             vnto
             the
             dead
             ,
             who
             adorne
             their
             Tombes
             ,
             erect
             Statues
             ,
             and
             make
             other
             monuments
             for
             them
             ,
             to
             preserue
             their
             memory
             among
             men
             .
             They
             also
             affect
             such
             as
             abandon
             not
             their
             friends
             in
             the
             crosses
             and
             iniuries
             of
             fortune
             ,
             whereof
             wee
             haue
             a
             worthy
             example
             in
             the
             subiect
             of
             Damon
             and
             Pithias
             ,
             whereof
             the
             one
             beeing
             condemned
             to
             die
             ,
             by
             the
             tyrant
             Dionisius
             ,
             and
             desiring
             some
             respite
             ,
             to
             goe
             and
             settle
             the
             affaires
             of
             his
             house
             ,
             his
             companion
             
             yeelded
             himselfe
             a
             pledge
             for
             his
             returne
             ,
             with
             this
             condition
             ,
             that
             if
             hee
             returned
             not
             backe
             within
             the
             prefixed
             time
             ,
             hee
             should
             vndergo
             the
             rigour
             of
             the
             same
             sentence
             :
             but
             the
             condemned
             man
             presenting
             himselfe
             at
             the
             day
             appointed
             ,
             the
             tyrant
             was
             so
             rapt
             with
             admiration
             ,
             to
             see
             the
             faith
             which
             he
             had
             vnto
             his
             friend
             ,
             in
             a
             matter
             of
             that
             importance
             ,
             and
             of
             so
             great
             danger
             ,
             that
             in
             stead
             of
             putting
             him
             to
             death
             ,
             he
             coniured
             these
             two
             perfect
             friends
             ,
             to
             accept
             of
             him
             as
             a
             third
             man
             in
             their
             friendship
             .
             Behold
             how
             the
             most
             sauage
             and
             vntamed
             spirits
             are
             forced
             to
             loue
             those
             ,
             that
             shew
             an
             vnuiolable
             constancy
             in
             their
             affectiōs
             .
             Men
             doe
             also
             loue
             such
             as
             they
             see
             
             full
             of
             freedome
             ,
             and
             without
             dissimulation
             towards
             them
             .
             In
             which
             ranke
             they
             nūber
             such
             as
             make
             no
             scruple
             to
             discouer
             their
             errors
             vnto
             them
             ,
             and
             who
             entertaine
             them
             freely
             with
             their
             priuate
             passions
             :
             For
             ,
             as
             wee
             haue
             shewed
             before
             ,
             we
             blush
             not
             to
             say
             or
             doe
             in
             priuate
             with
             our
             friends
             ,
             that
             which
             we
             would
             not
             doe
             publickely
             before
             the
             world
             .
             Wherefore
             ,
             as
             he
             that
             is
             ashamed
             to
             doe
             any
             thing
             before
             another
             ,
             shewes
             that
             hee
             loues
             him
             not
             perfectly
             ;
             so
             he
             that
             hath
             not
             this
             apprehension
             ,
             giues
             a
             manifest
             testimony
             that
             he
             hath
             a
             full
             confidence
             in
             his
             friendship
             :
             wherefore
             ,
             wee
             loue
             such
             as
             make
             shewe
             to
             rely
             vpon
             vs
             ,
             euen
             discouering
             their
             imperfections
             
             vnto
             vs.
             Againe
             ,
             they
             affect
             those
             whose
             authority
             is
             not
             fearefull
             vnto
             them
             ,
             &
             whose
             power
             they
             thinke
             they
             shall
             haue
             no
             cause
             to
             apprehend
             :
             for
             no
             man
             euer
             loued
             him
             whom
             he
             feared
             seruilely
             ;
             and
             herein
             Tyrants
             abuse
             themselues
             ,
             thinking
             to
             se●le
             their
             Authority
             by
             the
             terror
             of
             Armes
             ,
             and
             the
             terror
             of
             punishment
             :
             yea
             ,
             they
             haue
             alwayes
             detested
             the
             furious
             words
             of
             him
             that
             said
             ,
             I
             care
             not
             to
             be
             hated
             ,
             so
             I
             may
             bee
             feared
             .
             It
             were
             good
             among
             bruit
             beasts
             ,
             but
             men
             must
             be
             managed
             and
             gouerned
             by
             mildenesse
             .
             And
             they
             willingly
             embrace
             such
             as
             they
             may
             trust
             ;
             and
             whose
             power
             is
             not
             fearefull
             vnto
             them
             .
             Behold
             the
             persons
             to
             whom
             the
             Loue
             of
             men
             doth
             commonly
             
             extend
             .
          
           
             In
             the
             meane
             time
             the
             true
             means
             to
             purchase
             Loue
             ,
             is
             to
             bind
             those
             whose
             friendship
             we
             affect
             ,
             by
             all
             sorts
             of
             benefites
             and
             good
             offices
             .
             And
             to
             this
             end
             they
             must
             do
             good
             before
             it
             be
             demanded
             or
             that
             they
             bee
             forced
             to
             discouer
             their
             wants
             vnto
             vs
             :
             for
             that
             were
             to
             put
             them
             on
             the
             racke
             ,
             to
             make
             them
             confesse
             our
             magnificence
             &
             bounty
             .
             Moreouer
             he
             must
             be
             carefull
             neuer
             to
             reproach
             the
             fauours
             which
             hee
             hath
             done
             them
             ,
             nor
             proclaime
             them
             to
             others
             ,
             with
             a
             vanity
             which
             seems
             to
             turne
             to
             their
             contempt
             .
             He
             that
             obserues
             this
             mean
             in
             the
             benefits
             and
             fauours
             which
             hee
             bestowes
             ,
             seemes
             to
             haue
             propounded
             vnto
             himselfe
             ,
             the
             onely
             good
             
             of
             him
             whom
             he
             hath
             bound
             ,
             without
             any
             other
             particular
             interest
             :
             In
             regard
             whereof
             he
             is
             also
             bound
             to
             acknowledge
             and
             Loue
             his
             freedome
             ,
             and
             bounty
             .
          
        
         
           
             Of
             the
             Effects
             of
             Loue.
             CHAP.
             4.
             
          
           
             AS
             the
             Ancient
             Romanes
             obseruing
             of
             the
             one
             side
             ,
             the
             conquests
             ,
             victories
             ,
             triumphes
             ,
             and
             glory
             ,
             which
             Caesar
             by
             his
             valour
             had
             purchased
             to
             their
             Empire
             ;
             and
             on
             the
             other
             side
             weighing
             the
             ruines
             ,
             miseries
             ,
             massacres
             ,
             and
             slaughters
             ,
             which
             he
             had
             caused
             in
             their
             Estate
             ,
             
             they
             were
             wont
             to
             say
             ,
             that
             it
             was
             difficult
             to
             iudge
             whether
             his
             birth
             had
             bene
             more
             fortunate
             or
             fatall
             to
             their
             Common
             wealth
             .
             Euen
             so
             it
             is
             hard
             to
             say
             ,
             whether
             that
             Loue
             causeth
             more
             good
             or
             euill
             in
             the
             world
             .
             It
             is
             true
             ,
             when
             as
             this
             Passion
             containes
             it selfe
             within
             the
             bounds
             of
             honesty
             ,
             it
             is
             a
             liuely
             spring
             and
             fountaine
             of
             all
             good
             things
             in
             the
             life
             of
             men
             .
             It
             is
             also
             true
             ,
             that
             the
             author
             of
             nature
             hath
             ingrafted
             in
             vs
             the
             first
             motions
             and
             beames
             ;
             and
             it
             is
             true
             ,
             that
             it
             is
             borne
             with
             vs
             ,
             that
             it
             increaseth
             with
             vs
             ,
             &
             that
             it
             doth
             alwayes
             accompany
             vs
             ,
             so
             as
             it
             cannot
             subsist
             without
             vs
             ,
             nor
             we
             Loue
             without
             it
             .
             It
             is
             an
             immutable
             law
             ,
             which
             men
             haue
             not
             
             ●●●nd
             out
             ,
             lawgiuers
             haue
             not
             prescribed
             ;
             neither
             doth
             it
             depend
             vpon
             the
             examples
             or
             customes
             of
             nations
             ,
             but
             was
             grauen
             ,
             as
             we
             may
             say
             ,
             by
             the
             hands
             of
             nature
             in
             our
             Soules
             .
             But
             when
             like
             a
             wild
             and
             vntamed
             beast
             it
             exceedes
             the
             bounds
             of
             reason
             ,
             there
             is
             no
             misery
             which
             it
             brings
             not
             into
             the
             world
             ,
             nor
             any
             disorder
             which
             it
             causeth
             not
             in
             our
             liues
             .
             It
             is
             as
             it
             were
             a
             fatall
             source
             ,
             from
             whence
             flow
             all
             kinds
             of
             horror
             ,
             vncleanenes
             ,
             adulteries
             ,
             incests
             ,
             sacriledges
             ,
             quarrells
             ,
             warres
             ,
             treasons
             ,
             murders
             ,
             parricides
             ,
             cruelties
             ,
             and
             violences
             ;
             besides
             the
             particular
             torments
             it
             giues
             vnto
             the
             soules
             of
             such
             as
             giue
             themselues
             to
             be
             surprized
             ,
             filling
             them
             with
             enuies
             ,
             
             iealousies
             ,
             cares
             ,
             melancholies
             ,
             terrors
             ,
             yea
             and
             madnesse
             ;
             drawing
             them
             many
             times
             to
             despaire
             ,
             and
             to
             do
             things
             whereat
             heauen
             and
             earth
             blush
             and
             are
             ashamed
             :
             wherein
             it
             is
             the
             more
             to
             bee
             feared
             ,
             for
             that
             as
             the
             first
             heauen
             by
             his
             motion
             doth
             violently
             draw
             whatsoeuer
             is
             beneath
             it
             ,
             so
             Loue
             prescribes
             a
             law
             to
             our
             other
             desires
             ,
             &
             to
             all
             our
             other
             Passions
             ;
             so
             as
             we
             may
             tearme
             it
             the
             key
             and
             beginning
             of
             our
             tho●ghts
             ,
             of
             our
             words
             ,
             of
             our
             actions
             ,
             and
             of
             whatsoeuer
             wee
             do
             in
             this
             life
             :
             So
             it
             makes
             the
             first
             impression
             in
             our
             soules
             ,
             where
             it
             excites
             the
             desire
             of
             that
             which
             we
             resolue
             to
             pursue
             ;
             &
             then
             it
             fortifies
             this
             desire
             by
             hope
             ,
             which
             inflames
             vs
             to
             the
             pursuite
             of
             that
             
             we
             desire
             ;
             and
             if
             there
             appeare
             any
             obstacle
             ,
             it
             imbraceth
             Choller
             ,
             and
             hath
             no
             rest
             vntill
             it
             hath
             vanquished
             and
             surmounted
             all
             lets
             ,
             wherein
             she
             settles
             her
             cōtentment
             &
             rest
             .
             And
             as
             the
             thunder
             breakes
             whatsoeuer
             resists
             it
             ,
             so
             this
             furious
             Passion
             ,
             being
             once
             inflamed
             ,
             striues
             to
             ouerthrow
             whatsoeuer
             opposes
             it selfe
             against
             her
             rage
             and
             violence
             .
             Yet
             as
             the
             winds
             fill
             the
             sailes
             of
             Pyrats
             shippes
             ,
             but
             are
             not
             the
             cause
             of
             the
             murthers
             and
             thefts
             which
             they
             commit
             at
             sea
             ;
             But
             all
             these
             miseries
             proceed
             from
             the
             bad
             inclination
             and
             couetousnesse
             of
             these
             infamous
             Pyrats
             :
             So
             although
             that
             Loue
             bee
             an
             assistant
             in
             many
             villanies
             which
             men
             commit
             ,
             yet
             it
             proceedes
             not
             
             from
             the
             malice
             of
             this
             Passion
             ,
             which
             contrariwise
             is
             framed
             to
             bring
             all
             good
             to
             the
             society
             of
             men
             ;
             but
             it
             growes
             from
             the
             liberty
             and
             excesse
             of
             men
             ,
             who
             peruert
             the
             vse
             of
             all
             things
             ,
             and
             conuert
             the
             causes
             of
             their
             felicity
             ,
             into
             instruments
             of
             their
             misery
             .
             Let
             vs
             then
             see
             what
             bee
             the
             proper
             effects
             of
             Loue
             ,
             not
             staying
             at
             those
             which
             rise
             from
             the
             meere
             malice
             of
             men
             .
             We
             will
             reduce
             them
             to
             three
             or
             foure
             heads
             ,
             the
             explanation
             whereof
             will
             giue
             sufficient
             light
             to
             the
             rest
             of
             the
             subiect
             .
          
           
             The
             first
             effect
             they
             attribute
             to
             Loue
             ,
             is
             ,
             that
             it
             hath
             an
             vniting
             vertue
             ,
             by
             meanes
             whereof
             it
             causeth
             him
             that
             loueth
             to
             aspire
             to
             vnite
             himselfe
             
             to
             the
             thing
             beloued
             :
             whereunto
             we
             may
             refer
             the
             fable
             of
             Androgenes
             ,
             where
             of
             Plato
             doth
             so
             much
             triumph
             ;
             but
             we
             must
             swallow
             so
             many
             fopperies
             ,
             before
             wee
             shall
             come
             to
             the
             mysteries
             of
             this
             fiction
             ,
             as
             it
             were
             better
             to
             passe
             it
             ouer
             in
             silence
             ,
             then
             to
             spend
             time
             to
             explicate
             it
             .
             So
             it
             is
             that
             prophane
             and
             vnchast
             Loue
             seekes
             the
             vnion
             of
             bodies
             ,
             which
             is
             found
             euen
             among
             brute
             beasts
             ,
             and
             for
             this
             reason
             may
             be
             called
             brutish
             ,
             if
             it
             bee
             not
             sought
             with
             an
             honest
             intent
             by
             a
             lawfull
             marriage
             .
             But
             chast
             and
             honest
             Loue
             seekes
             the
             vnion
             of
             affections
             and
             wills
             ,
             and
             exceeds
             not
             that
             which
             is
             decent
             and
             vertuous
             .
             They
             which
             loue
             ,
             sayd
             Aristophanes
             ,
             would
             passionately
             desire
             to
             
             be
             trāsformed
             ,
             &
             chāged
             one
             into
             another
             ,
             &
             of
             two
             bodies
             to
             become
             one
             .
             But
             for
             that
             this
             transformation
             cannot
             be
             without
             the
             destruction
             of
             their
             being
             ,
             they
             striue
             to
             recompence
             this
             defect
             ,
             by
             a
             ciuil
             and
             honest
             vnion
             ,
             which
             tēds
             not
             to
             the
             ruine
             of
             their
             nature
             ,
             but
             contents
             their
             affections
             ;
             that
             is
             to
             say
             ,
             they
             conuerse
             continually
             together
             ,
             entertaine
             their
             Passions
             ,
             and
             are
             as
             little
             absent
             as
             may
             bee
             one
             from
             another
             :
             Moreouer
             they
             haue
             the
             same
             thoughts
             ,
             the
             same
             desires
             ,
             the
             same
             affections
             ,
             the
             same
             wils
             ,
             the
             same
             delights
             ,
             &
             the
             same
             distastes
             ,
             &
             seeme
             to
             be
             but
             one
             soule
             in
             two
             bodies
             .
             So
             as
             that
             which
             is
             pleasing
             to
             him
             that
             loueth
             ,
             is
             in
             like
             manner
             to
             the
             party
             beloued
             ,
             
             what
             he
             affects
             the
             other
             imbraceth
             ;
             and
             what
             hee
             reiects
             the
             other
             flies
             ,
             and
             doth
             abhorre
             .
             So
             as
             their
             willes
             being
             thus
             strictly
             vnited
             ,
             all
             their
             actions
             and
             carriages
             conspire
             to
             the
             same
             end
             ,
             and
             propound
             vnto
             themselues
             the
             same
             obiect
             .
             For
             when
             as
             we
             haue
             graft
             the
             sience
             of
             one
             tree
             vpō
             another
             stocke
             ,
             the
             fruits
             which
             grow
             follow
             the
             nature
             of
             the
             graft
             ,
             and
             sauor
             nothing
             of
             the
             stocke
             :
             so
             the
             will
             of
             the
             louer
             ,
             being
             transported
             into
             that
             of
             the
             party
             beloued
             ,
             takes
             the
             tincture
             ,
             and
             doth
             not
             any
             thing
             but
             what
             is
             conformeable
             to
             his
             desires
             and
             intentions
             .
             But
             whence
             comes
             the
             power
             which
             this
             Passion
             hath
             ,
             thus
             to
             vnite
             the
             subiects
             where
             it
             worketh
             ?
             This
             
             cannot
             well
             bee
             explicated
             without
             the
             aide
             of
             Philosophy
             .
             First
             of
             all
             ,
             Loue
             ,
             say
             the
             Philosophers
             ,
             is
             a
             desire
             to
             enioy
             the
             good
             wee
             propound
             vnto
             our selues
             ,
             as
             proper
             for
             our
             content
             ,
             and
             capable
             to
             make
             vs
             in
             some
             sort
             better
             by
             the
             fruition
             .
             But
             this
             enioying
             &
             participation
             cannot
             bee
             effected
             but
             by
             vniting
             the
             obiect
             to
             our
             affection
             ,
             which
             is
             the
             same
             good
             we
             propound
             vnto
             our selues
             ;
             wherefore
             it
             is
             of
             the
             Essence
             of
             Loue
             that
             it
             produceth
             this
             vnion
             .
             Hence
             it
             proceeds
             ,
             that
             the
             presence
             of
             the
             party
             beloued
             is
             so
             deare
             and
             pretious
             vnto
             vs
             ,
             and
             that
             we
             feele
             our selues
             filled
             with
             content
             ,
             when
             as
             we
             may
             enioy
             him
             to
             entertaine
             our
             thoughts
             ,
             to
             taste
             the
             sweetnesse
             
             of
             his
             company
             ,
             and
             to
             discouer
             our
             Passions
             :
             whereas
             his
             absence
             and
             separation
             giues
             vs
             a
             thousand
             torments
             ,
             and
             afflicts
             vs
             with
             a
             thousand
             sorrowes
             and
             discontents
             ,
             which
             wee
             would
             redeeme
             with
             our
             liues
             .
             Wherefore
             when
             as
             death
             doth
             take
             violently
             from
             vs
             those
             whom
             wee
             loue
             dearely
             ,
             and
             by
             this
             meanes
             hath
             condemned
             vs
             as
             it
             were
             to
             a
             perpetuall
             absence
             ,
             we
             striue
             to
             ease
             our
             griefe
             ,
             and
             sweeten
             our
             losse
             ,
             by
             transporting
             our selues
             often
             to
             the
             places
             where
             we
             were
             accustomed
             to
             see
             thē
             ,
             representing
             vnto
             our selues
             their
             portracts
             and
             images
             ,
             reading
             ouer
             their
             letters
             ,
             &
             stil
             handling
             al
             the
             gages
             and
             monuments
             they
             left
             vs
             of
             their
             affection
             .
             
             Sometimes
             the
             same
             gages
             and
             the
             same
             momuments
             of
             their
             affection
             displease
             vs
             ,
             and
             wee
             do
             so
             abhorre
             them
             ,
             as
             wee
             cannot
             indure
             to
             see
             them
             ,
             nor
             handle
             them
             ,
             but
             this
             growes
             from
             the
             griefe
             of
             their
             absence
             ,
             for
             that
             we
             then
             represent
             them
             as
             infallible
             signes
             of
             our
             losse
             ,
             which
             they
             figure
             vnto
             vs
             as
             irreparable
             ;
             by
             reason
             whereof
             their
             pictures
             fill
             vs
             with
             bitternes
             .
             But
             on
             the
             other
             side
             when
             as
             the
             same
             things
             seeme
             vnto
             vs
             to
             supply
             the
             presence
             ,
             wee
             Loue
             them
             dearely
             ,
             and
             cannot
             bee
             weary
             to
             entertaine
             our selues
             with
             those
             thoughts
             .
             And
             if
             amidst
             all
             this
             we
             can
             inuent
             any
             thing
             that
             may
             serue
             to
             preserue
             the
             memory
             more
             liuely
             in
             our
             soules
             ,
             wee
             imbrace
             
             the
             inuention
             ,
             and
             are
             wonderfully
             pleased
             with
             this
             art
             .
             Wherein
             doubtlesse
             Artimesia
             Queene
             of
             Caria
             ,
             shewed
             an
             act
             of
             wonderfull
             Passion
             towards
             her
             husband
             Mausolus
             .
             For
             death
             hauing
             taken
             him
             away
             ,
             this
             desolate
             Princesse
             not
             knowing
             how
             to
             pull
             the
             thornes
             of
             her
             sorrow
             out
             ofher
             soule
             ,
             she
             caused
             his
             body
             to
             be
             reduced
             to
             ashes
             ,
             and
             mingled
             them
             in
             her
             drinke
             ,
             meaning
             to
             make
             her
             body
             a
             liuing
             tombe
             ,
             whereas
             the
             reliques
             of
             her
             deare
             husband
             might
             rest
             ,
             from
             whom
             shee
             could
             not
             endure
             to
             liue
             separated
             .
          
           
             The
             most
             subtile
             Philosophers
             giue
             a
             second
             reason
             of
             this
             vnion
             which
             ariseth
             frō
             
               Loue.
               Loue
            
             (
             say
             they
             )
             hath
             her
             feate
             
             in
             the
             Will
             (
             they
             doe
             not
             consider
             it
             as
             a
             Passion
             onely
             ,
             which
             riseth
             in
             the
             sences
             ,
             but
             also
             as
             a
             quality
             which
             in
             the
             end
             becomes
             spirituall
             ;
             )
             but
             there
             is
             this
             difference
             betwixt
             the
             vnderstanding
             and
             Will
             :
             the
             vnderstanding
             goes
             not
             out
             of
             it selfe
             to
             ioyne
             with
             his
             obiect
             ,
             but
             rather
             he
             drawes
             the
             obiect
             vnto
             him
             ,
             whereof
             the
             Image
             is
             framed
             to
             produce
             his
             action
             ,
             like
             vnto
             a
             seale
             which
             prints
             its
             forme
             in
             the
             waxe
             .
             But
             the
             Will
             being
             toucht
             with
             the
             Loue
             of
             her
             obiect
             ,
             suffers
             it selfe
             to
             bee
             drawne
             to
             his
             Image
             ;
             and
             going
             out
             of
             it selfe
             ,
             vnites
             it selfe
             vnto
             him
             to
             take
             his
             forme
             ;
             like
             vnto
             the
             waxe
             which
             receiues
             impressions
             of
             the
             seale
             .
             So
             as
             by
             this
             reason
             ,
             Loue
             is
             thoght
             
             to
             cause
             the
             vnion
             of
             him
             that
             loueth
             with
             the
             party
             beloued
             ;
             for
             that
             his
             will
             rauished
             by
             his
             loue
             ,
             hath
             no
             other
             Passion
             but
             to
             see
             her self
             vnited
             vnto
             her
             .
             But
             these
             meditations
             are
             too
             nice
             for
             our
             subiect
             .
          
           
             The
             second
             effect
             they
             attribute
             to
             Loue
             ,
             and
             which
             is
             as
             it
             were
             ,
             a
             branch
             and
             bud
             of
             the
             first
             ,
             is
             ,
             that
             it
             causeth
             the
             soule
             of
             him
             that
             loues
             ,
             to
             bee
             more
             where
             it
             loues
             ,
             then
             where
             it
             liues
             ,
             and
             that
             reciprocally
             the
             soule
             of
             the
             party
             beloued
             ,
             is
             more
             with
             the
             louer
             then
             with
             his
             owne
             body
             .
             The
             reason
             is
             ;
             for
             that
             the
             soules
             of
             such
             as
             loue
             ,
             are
             perpetually
             attentiue
             to
             cōtemplate
             the
             image
             of
             that
             they
             loue
             ,
             and
             haue
             no
             other
             thoght
             nor
             greater
             pleasure
             ,
             
             then
             that
             they
             receiue
             by
             this
             sweete
             entertainment
             :
             By
             reason
             whereof
             the
             soule
             making
             shew
             of
             a
             more
             exact
             presence
             ,
             where
             it
             doth
             most
             frequently
             worke
             ,
             it
             followes
             thereby
             that
             it
             is
             more
             with
             the
             party
             beloued
             ,
             then
             in
             its
             owne
             body
             .
          
           
             But
             let
             vs
             heare
             the
             opinion
             of
             the
             Platonicians
             vpon
             this
             point
             :
             The
             soule
             ,
             say
             they
             ,
             which
             is
             toucht
             to
             the
             quicke
             with
             Loue
             ,
             dying
             in
             i●s
             owne
             body
             ,
             findes
             life
             in
             that
             it
             loues
             .
             And
             when
             this
             Loue
             is
             reciprocall
             ,
             it
             dies
             but
             once
             ,
             wheras
             it
             reuiues
             twice
             .
             For
             he
             that
             loues
             dyes
             truly
             ,
             when
             as
             Loue
             makes
             him
             neglect
             and
             forget
             the
             causes
             of
             his
             life
             ,
             to
             thinke
             wholly
             vppon
             the
             party
             beloued
             ;
             but
             hee
             recouers
             his
             life
             doubly
             
             when
             as
             he
             sees
             himselfe
             imbraced
             and
             entertained
             by
             the
             party
             beloued
             ;
             and
             that
             he
             finds
             in
             his
             armes
             his
             deer
             Image
             ;
             which
             hee
             preserues
             more
             carefully
             then
             his
             own
             life
             .
             Who
             will
             not
             then
             ,
             say
             they
             ,
             hold
             this
             death
             happy
             ,
             which
             is
             recompenced
             by
             two
             such
             sweete
             liues
             ?
             But
             this
             discourse
             of
             the
             Platonicians
             presupposeth
             an
             equall
             correspōdency
             in
             Loue
             ,
             without
             the
             which
             they
             maintaine
             that
             this
             Passion
             is
             full
             of
             despaire
             ,
             &
             leaues
             nothing
             in
             our
             soules
             but
             importune
             and
             troublesome
             thornes
             .
             Wherfore
             the
             Ancients
             said
             ,
             that
             to
             make
             Loue
             grow
             ,
             shee
             had
             neede
             of
             a
             brother
             .
             But
             wee
             haue
             treated
             sufficiently
             of
             this
             Subiect
             .
          
           
             They
             attribute
             other
             effects
             
             to
             Loue
             ,
             that
             is
             to
             say
             ,
             languishings
             ,
             extasies
             ,
             and
             amazements
             ;
             but
             that
             Loue
             must
             bee
             very
             violent
             which
             doth
             produce
             them
             .
             And
             moreouer
             wee
             may
             consider
             these
             extasies
             ,
             and
             rauish●ments
             which
             may
             happen
             in
             a
             violent
             Loue
             ,
             after
             two
             sorts
             .
             First
             ,
             we
             may
             obserue
             them
             as
             a
             true
             alienation
             of
             the
             sences
             ,
             which
             ariseth
             ,
             for
             that
             the
             spirit
             and
             will
             of
             him
             that
             loueth
             ,
             being
             wholy
             imployed
             in
             the
             contemplation
             and
             enioying
             of
             the
             thing
             beloued
             ,
             suffereth
             himselfe
             to
             bee
             so
             transported
             with
             this
             content
             ,
             as
             the
             soule
             remaines
             as
             it
             were
             quencht
             and
             without
             motion
             .
             The
             which
             may
             also
             proceed
             from
             a
             more
             powerfull
             cause
             ,
             that
             is
             to
             say
             ,
             either
             
             from
             God
             or
             from
             euill
             spirits
             ,
             which
             somtimes
             stirre
             vp
             these
             rauishments
             and
             extraordinary
             extasies
             .
             Secondly
             we
             may
             consider
             these
             extasies
             &
             rauishments
             ,
             as
             a
             kind
             of
             madnes
             ,
             which
             transports
             them
             that
             Loue
             ,
             and
             makes
             them
             to
             commit
             many
             follies
             ;
             wherefore
             an
             Ancient
             sayd
             ,
             that
             Iupiter
             himselfe
             could
             not
             be
             wise
             and
             loue
             at
             one
             instant
             .
             These
             extasies
             and
             rauishments
             produce
             sometimes
             prodigious
             effects
             in
             their
             soules
             that
             are
             afflicted
             with
             this
             Passion
             .
             For
             that
             his
             soule
             that
             loues
             intirely
             ,
             is
             perpetually
             imploy●ed
             in
             the
             contemplation
             of
             the
             party
             beloued
             ,
             and
             hath
             no
             other
             thoughts
             but
             of
             his
             merit
             ,
             the
             heate
             abandoning
             the
             parts
             ,
             and
             retiring
             into
             
             the
             braine
             ,
             leaues
             the
             whole
             body
             in
             great
             distemperature
             ,
             which
             corrupting
             and
             consuming
             the
             whole
             bloud
             ,
             makes
             the
             face
             grow
             pale
             &
             wanne
             ,
             causeth
             the
             trembling
             of
             the
             heart
             ,
             breeds
             strange
             convulsions
             ,
             and
             retires
             the
             spirits
             in
             such
             sort
             ,
             as
             he
             seemes
             rather
             an
             image
             of
             death
             ,
             then
             a
             liuing
             creature
             .
             These
             accidents
             are
             followed
             with
             passionate
             and
             heart-breaking
             sighes
             ;
             as
             it
             appeared
             in
             young
             Antiochus
             at
             the
             sight
             of
             Stratonice
             :
             Or
             when
             as
             they
             only
             make
             mention
             of
             her
             ,
             as
             if
             the
             spirit
             were
             eased
             and
             free
             from
             a
             heauy
             burthen
             ,
             and
             receiued
             content
             by
             this
             thought
             or
             presence
             .
             Teares
             in
             like
             manner
             fly
             to
             succor
             this
             afflicted
             soule
             ,
             for
             that
             the
             heate
             
             which
             is
             mounted
             vp
             to
             the
             braine
             ,
             causeth
             the
             humor
             to
             dissolue
             and
             discharge
             it selfe
             by
             the
             eyes
             .
             But
             this
             poore
             soule
             thus
             agitated
             ,
             hath
             no
             certaine
             consistence
             ,
             but
             floting
             betwixt
             hope
             and
             feare
             ,
             she
             sometimes
             giues
             signes
             of
             ioy
             ,
             sometimes
             markes
             of
             sorrow
             ;
             she
             is
             sometime
             frozen
             and
             congealed
             ,
             sometimes
             all
             on
             fire
             :
             she
             goes
             ,
             she
             comes
             ,
             without
             any
             stay
             or
             rest
             ,
             and
             doth
             many
             things
             which
             shew
             that
             shee
             is
             as
             it
             were
             incensed
             .
             For
             she
             proclames
             the
             merit
             and
             glory
             of
             that
             she
             loues
             ,
             and
             giues
             extraordinary
             commendations
             ,
             which
             are
             the
             signes
             of
             her
             rauishment
             .
             Suddenly
             changing
             her
             humor
             ,
             shee
             makes
             her
             griefe
             and
             discontent
             ascend
             vp
             into
             heauen
             ,
             
             shee
             accuseth
             the
             innocent
             Starres
             ,
             she
             complaines
             of
             destiny
             and
             fortune
             ,
             and
             blames
             that
             which
             she
             loues
             ;
             and
             suddenly
             returning
             to
             herselfe
             ,
             shee
             condemnes
             herselfe
             of
             wrong
             .
             Then
             she
             powres
             forth
             her
             spleene
             against
             such
             as
             she
             thinks
             haue
             crost
             her
             rest
             and
             hindred
             her
             content
             ,
             so
             as
             she
             suffers
             cruel
             tormēts
             in
             this
             agitatiō
             .
             Many
             times
             euen
             in
             the
             heat
             of
             his
             Passion
             ,
             the
             party
             toucht
             with
             loue
             can
             indure
             no
             lōger
             discourse
             ;
             his
             words
             are
             short
             &
             scarce
             intelligible
             ,
             for
             that
             the
             soule
             being
             thus
             tied
             to
             the
             obiect
             which
             it
             loues
             ,
             it
             cannot
             giue
             it self
             the
             leasure
             to
             speake
             of
             any
             other
             thing
             .
             And
             that
             which
             is
             full
             of
             admiratiō
             ,
             this
             Passion
             doth
             so
             chāge
             &
             trāsform
             men
             ,
             as
             it
             
             makes
             the
             wisest
             to
             commit
             great
             follies
             ;
             it
             humbles
             the
             grauest
             to
             seruices
             vnworthy
             of
             their
             rancke
             ,
             it
             makes
             the
             most
             glorious
             to
             become
             humble
             and
             meeke
             ,
             the
             couetous
             to
             be
             profuse
             and
             prodigall
             ,
             and
             cowards
             to
             shew
             themselues
             hardy
             and
             valiant
             .
             But
             for
             that
             some
             of
             these
             effects
             exceed
             the
             ordinary
             of
             a
             morall
             Passion
             ,
             we
             will
             leaue
             them
             to
             discourse
             particularly
             of
             Iealousie
             ,
             vpon
             which
             subiects
             there
             are
             great
             controuersies
             and
             disputes
             ,
             that
             is
             to
             say
             ,
             whether
             it
             bee
             one
             of
             the
             effects
             of
             Loue
             ,
             as
             the
             Vulgar
             sort
             imagine
             ;
             or
             whether
             it
             be
             rather
             the
             poyson
             of
             Loue
             ,
             as
             others
             presuppose
             ;
             but
             we
             will
             referre
             the
             discourse
             to
             the
             following
             Chapter
             .
          
        
         
           
           
             Of
             Iealousie
             ,
             whether
             it
             be
             an
             Effect
             and
             signe
             of
             Loue.
             CHAP.
             5.
             
          
           
             THE
             Vulgar
             sort
             thinke
             ,
             that
             as
             the
             Sun
             runnes
             not
             his
             course
             without
             light
             ,
             so
             Loue
             cannot
             bee
             without
             Iealousie
             ;
             and
             they
             adde
             ,
             that
             as
             lightning
             is
             an
             infallible
             signe
             of
             Thunder
             ,
             which
             breakes
             forth
             ,
             so
             Iealousie
             is
             a
             certaine
             signe
             of
             Loue
             ,
             which
             desires
             to
             shew
             it selfe
             powerfully
             .
             But
             they
             that
             haue
             a
             more
             exact
             and
             particular
             
             knowledge
             of
             
               Humane
               Passions
            
             ,
             maintaine
             ,
             that
             as
             the
             Sunne
             beeing
             come
             to
             the
             South
             (
             which
             is
             the
             point
             of
             the
             perfection
             of
             his
             light
             )
             casts
             no
             shadow
             ,
             but
             spreads
             his
             beames
             all
             pure
             vpon
             the
             earth
             ;
             so
             a
             true
             and
             perfect
             loue
             is
             not
             subiect
             to
             the
             inclinations
             of
             Iealousie
             .
          
           
             And
             they
             say
             moreouer
             ,
             that
             this
             vniust
             Passion
             is
             no
             more
             a
             signe
             of
             Loue
             ,
             then
             stormes
             and
             tempests
             are
             shewes
             of
             faire
             weather
             ;
             this
             opinion
             is
             more
             probable
             :
             for
             to
             begin
             with
             the
             proofs
             ,
             how
             can
             Iealousie
             subsist
             and
             remaine
             with
             Loue
             ,
             vnlesse
             we
             will
             ouerthrow
             the
             Lawes
             of
             Nature
             ,
             which
             suffer
             not
             two
             contraries
             to
             subsist
             in
             one
             subiect
             ?
             Is
             there
             any
             thing
             more
             contrary
             to
             Loue
             then
             
             Iealousie
             ?
             Can
             the
             world
             see
             a
             greater
             Antipathy
             ,
             then
             that
             which
             is
             obserued
             in
             these
             two
             qualities
             ,
             whereof
             the
             one
             doth
             participate
             with
             the
             condition
             of
             monsters
             ,
             and
             the
             other
             is
             the
             very
             Idea
             of
             perfection
             ?
             Loue
             vnites
             the
             wils
             ,
             and
             makes
             that
             the
             desires
             of
             them
             that
             loue
             ,
             striue
             to
             take
             ,
             as
             it
             were
             ,
             the
             same
             tincture
             ,
             to
             the
             end
             they
             may
             resemble
             one
             another
             .
             And
             contrariwise
             ,
             what
             doth
             so
             much
             distract
             the
             Wills
             ,
             and
             diuide
             the
             hearts
             ,
             as
             
               Iealousie
               ?
               Loue
            
             binds
             vs
             to
             interpret
             fauourably
             of
             all
             the
             actions
             of
             the
             party
             beloued
             ,
             and
             to
             take
             in
             good
             part
             that
             which
             we
             ought
             to
             beleeue
             she
             hath
             done
             with
             reason
             :
             whereas
             Iealousie
             makes
             bad
             interpretations
             ,
             not
             onely
             
             of
             her
             actions
             ,
             but
             euen
             of
             her
             very
             thoughts
             ?
             Is
             there
             any
             innocency
             that
             can
             bee
             sheltred
             from
             the
             outrages
             of
             this
             inhumane
             fury
             ?
             If
             the
             party
             beloued
             hath
             any
             ioy
             ,
             it
             then
             presupposeth
             a
             riuall
             ;
             if
             she
             be
             pensiue
             ,
             they
             are
             suspitions
             of
             contempt
             :
             if
             shee
             speakes
             to
             another
             ,
             it
             is
             Infidelity
             ;
             if
             she
             haue
             wit
             ,
             they
             apprehend
             practises
             ;
             if
             shee
             be
             aduised
             ,
             they
             imagine
             subtilties
             ;
             if
             she
             be
             plaine
             ,
             they
             call
             it
             simplicity
             ;
             if
             shee
             bee
             well
             spoken
             ,
             it
             is
             affectednesse
             ;
             if
             she
             be
             courteous
             ,
             it
             is
             with
             a
             designe
             .
             So
             as
             Iealousie
             is
             like
             vnto
             those
             counterfeit
             glasses
             ,
             which
             neuer
             represent
             the
             true
             proportion
             of
             the
             face
             :
             and
             what
             more
             sinister
             iudgements
             could
             the
             most
             cruell
             enemy
             
             in
             the
             world
             giue
             of
             the
             party
             beloued
             ?
             But
             not
             content
             thus
             to
             blemish
             the
             particular
             perfections
             of
             that
             shee
             seemes
             to
             loue
             ,
             she
             seekes
             to
             depriue
             it
             of
             the
             sweetest
             content
             in
             this
             life
             ,
             which
             is
             by
             communicatiō
             with
             men
             of
             honor
             and
             merit
             ,
             who
             doe
             not
             visite
             her
             but
             for
             the
             esteeme
             they
             make
             of
             her
             vertues
             :
             So
             as
             many
             times
             to
             please
             an
             importune
             ,
             who
             is
             himselfe
             a
             great
             burthen
             to
             them
             that
             suffer
             him
             ,
             shee
             must
             forbeare
             all
             good
             company
             .
             What
             iustice
             can
             force
             a
             soule
             well
             bred
             ,
             to
             indure
             this
             brutish
             rigot
             ?
             Loue
             is
             a
             liuely
             fountaine
             of
             ioy
             and
             contentment
             ,
             which
             banisheth
             all
             cares
             and
             melancholy
             ;
             but
             Iealousie
             ,
             what
             is
             it
             else
             but
             a
             nursery
             of
             grief●
             
             and
             waywardnesse
             ,
             whereas
             wee
             see
             thornes
             of
             despaire
             and
             rage
             ,
             to
             grow
             vp
             among
             the
             sweetest
             and
             most
             pleasing
             flowers
             that
             Nature
             can
             produce
             ?
             How
             then
             can
             any
             man
             beleeue
             that
             these
             two
             contrary
             Passions
             can
             subsist
             in
             one
             subiect
             ?
             If
             they
             oppose
             heereunto
             experience
             ,
             and
             the
             testimony
             of
             many
             persons
             worthy
             of
             credite
             ,
             which
             protest
             that
             they
             haue
             loued
             sincerely
             ,
             and
             yet
             were
             neuer
             without
             Iealousie
             ;
             and
             will
             thereby
             inferre
             ,
             that
             at
             the
             least
             ,
             Iealousie
             is
             a
             signe
             of
             loue
             ;
             which
             is
             the
             second
             thing
             we
             must
             incounter
             ,
             to
             satisfie
             that
             which
             hath
             bene
             formerly
             propounded
             :
             it
             sufficeth
             to
             answer
             ,
             that
             although
             for
             respect
             we
             yeelde
             to
             those
             personages
             what
             
             they
             publish
             of
             their
             Passions
             :
             yet
             as
             one
             Swallow
             makes
             no
             Spring
             ,
             so
             that
             which
             happens
             to
             particulars
             ,
             cannot
             prescribe
             a
             law
             to
             the
             generall
             .
             But
             to
             containe
             our selues
             within
             the
             bounds
             of
             our
             first
             proposition
             ,
             we
             say
             ,
             that
             these
             persons
             are
             much
             deceiued
             in
             this
             subiect
             :
             and
             their
             error
             growes
             ,
             for
             that
             they
             cannot
             giue
             proper
             names
             to
             things
             ,
             for
             that
             of
             a
             respectiue
             feare
             competible
             with
             loue
             ,
             whereof
             it
             is
             full
             ,
             they
             make
             an
             vniust
             Iealousie
             ,
             with
             the
             which
             Loue
             can
             no
             more
             subsist
             ,
             then
             water
             with
             fire
             .
             They
             that
             loue
             intirely
             ,
             are
             in
             truth
             ,
             full
             of
             respect
             to
             the
             party
             beloued
             ;
             honor
             her
             with
             all
             the
             passions
             of
             their
             soules
             ,
             fight
             for
             her
             honor
             ,
             and
             hold
             it
             a
             punishment
             
             to
             offend
             her
             .
             But
             these
             are
             not
             the
             effects
             of
             Iealousie
             ,
             which
             contrariwise
             violates
             the
             honour
             which
             is
             due
             to
             the
             party
             beloued
             ,
             and
             by
             a
             prodigious
             manner
             to
             blind
             the
             world
             ,
             will
             haue
             her
             fauour
             by
             wronging
             her
             ,
             treading
             her
             merits
             vnder
             foote
             .
             We
             must
             then
             put
             a
             difference
             betwixt
             a
             respectiue
             feare
             ,
             which
             always
             doth
             accompany
             those
             that
             loue
             perfectly
             ,
             and
             Iealousie
             which
             is
             neuer
             found
             but
             with
             an
             imperfect
             passion
             ,
             which
             cannot
             iudge
             of
             the
             perfections
             of
             the
             party
             beloued
             .
             They
             which
             know
             that
             these
             things
             are
             diuerse
             ,
             and
             as
             remote
             one
             from
             another
             ,
             as
             the
             earth
             is
             from
             heauen
             ,
             wil
             easily
             passe
             on
             this
             side
             ,
             and
             yeelde
             ,
             that
             Iealousie
             is
             neither
             
             competible
             with
             Loue
             ,
             nor
             is
             any
             signe
             thereof
             .
             Yet
             if
             wee
             shall
             yeelde
             any
             thing
             to
             the
             opinion
             of
             the
             Vulgar
             ,
             we
             may
             freely
             confesse
             ,
             that
             Iealousie
             ,
             in
             truth
             is
             a
             signe
             of
             Loue
             ,
             but
             as
             the
             feuer
             is
             an
             argument
             of
             life
             .
             It
             is
             vnquestionable
             ,
             that
             a
             feuer
             is
             a
             signe
             of
             life
             ,
             seeing
             the
             dead
             are
             not
             susceptible
             of
             this
             bad
             quality
             .
             But
             as
             a
             feuer
             shewing
             that
             there
             are
             some
             reliques
             of
             life
             in
             the
             patient
             that
             is
             tormented
             ,
             accompanies
             him
             to
             his
             graue
             ;
             so
             Iealousie
             is
             I
             know
             not
             what
             signe
             of
             Loue
             ,
             seeing
             they
             which
             loue
             not
             ,
             cannot
             haue
             any
             Iealousie
             .
             But
             it
             is
             certaine
             ,
             that
             if
             wee
             expell
             it
             not
             ,
             it
             will
             in
             the
             end
             ruine
             Loue
             ,
             like
             vnto
             a
             thicke
             smoake
             which
             smothers
             the
             
             brightest
             flame
             .
             This
             is
             all
             we
             can
             yeelde
             vnto
             the
             Vulgar
             ,
             so
             as
             according
             to
             this
             opinion
             which
             we
             haue
             held
             the
             most
             probable
             ,
             Iealousie
             is
             to
             Loue
             as
             thicke
             mists
             are
             to
             flowers
             ,
             haile
             to
             haruest
             ,
             stormes
             to
             fruites
             ,
             and
             poison
             to
             our
             liues
             .
          
        
      
       
         
           
             Of
             Hatred
             or
             Enmity
             .
             CHAP.
             1.
             
          
           
             AS
             the
             Lawes
             of
             Loue
             and
             Hatred
             are
             directly
             contrary
             ;
             by
             that
             which
             wee
             haue
             spoken
             of
             Loue
             ,
             it
             will
             be
             easie
             to
             iudge
             ,
             wherein
             Hatred
             consists
             ,
             and
             how
             farre
             her
             effects
             extends
             .
             Hatred
             then
             is
             
             
               An
               auersion
               and
               horror
               which
               man
               hath
               of
               all
               that
               seemes
               contrary
               to
               his
               good
               ,
               or
               preiudiciall
               to
               his
               contentment
            
             :
             Or
             else
             
               Hatred
               is
               an
               horror
               which
               the
               appetite
               hath
               of
               that
               which
               seemes
               pernicious
               vnto
               it
               ,
            
             so
             as
             the
             sheepe
             hate
             the
             wolfe
             ,
             as
             the
             enemy
             and
             persecuter
             of
             his
             life
             .
          
           
             But
             wee
             must
             heere
             obserue
             ,
             that
             as
             all
             that
             is
             befitting
             Nature
             is
             put
             in
             the
             rancke
             of
             good
             ,
             so
             on
             the
             other
             side
             ,
             whatsoeuer
             is
             opposite
             vnto
             it
             ,
             must
             be
             placed
             in
             the
             rancke
             of
             euill
             .
             Wherfore
             as
             the
             good
             is
             the
             obiect
             of
             Loue
             ,
             so
             the
             euill
             is
             the
             obiect
             of
             Hatred
             .
             To
             vnderstand
             this
             ,
             we
             must
             remember
             ,
             that
             whether
             it
             be
             in
             the
             minde
             or
             in
             the
             body
             ,
             there
             is
             a
             befitting
             estate
             ,
             and
             as
             it
             were
             a
             
             naturall
             harmony
             ,
             which
             makes
             vs
             to
             abhorre
             that
             which
             may
             dissolue
             this
             consort
             .
             This
             harmony
             considered
             in
             the
             body
             ,
             is
             no
             other
             thing
             then
             the
             good
             constitution
             ,
             by
             meanes
             whereof
             ,
             we
             enioy
             a
             perfect
             health
             ;
             the
             which
             being
             impayred
             ,
             our
             nature
             receiues
             pain
             ,
             as
             when
             we
             indure
             great
             hunger
             and
             thirst
             ,
             or
             when
             as
             wee
             receiue
             any
             hurt
             or
             wound
             .
             As
             for
             the
             soule
             ,
             this
             same
             harmony
             may
             bee
             considered
             :
             first
             in
             the
             senses
             ,
             as
             well
             externall
             as
             internall
             ,
             &
             cōsist
             in
             the
             proportiō
             they
             haue
             with
             their
             obiects
             ;
             which
             is
             such
             ,
             as
             they
             hate
             whatsoeuer
             puls
             them
             away
             ,
             or
             which
             diuerts
             them
             by
             any
             kinde
             of
             violence
             .
             As
             for
             example
             ,
             the
             eyes
             hate
             darkenesse
             and
             obscurity
             ,
             
             and
             our
             imagination
             is
             terrified
             and
             troubled
             by
             the
             fearefull
             apprehensions
             of
             dreames
             ,
             which
             it
             frameth
             during
             our
             rest
             .
             This
             same
             harmony
             considered
             in
             reason
             ,
             either
             it
             regards
             the
             simple
             knowledge
             of
             the
             truth
             ,
             which
             our
             vnderstanding
             conceiues
             with
             pleasure
             ;
             or
             the
             vse
             and
             execution
             of
             things
             which
             depend
             on
             wisedome
             ,
             which
             wee
             doe
             with
             content
             .
             In
             regard
             of
             the
             first
             ,
             our
             spirit
             is
             enemy
             to
             lying
             ,
             although
             at
             some
             times
             it
             takes
             delight
             in
             the
             art
             wherewith
             they
             colour
             a
             thing
             to
             giue
             it
             some
             shewe
             of
             truth
             :
             So
             as
             the
             wisest
             are
             delighted
             in
             the
             reading
             and
             report
             of
             fables
             ,
             when
             as
             the
             intention
             hath
             any
             grace
             .
             And
             as
             for
             the
             second
             ,
             there
             
             is
             such
             diuersity
             of
             iudgements
             in
             humaine
             actions
             which
             are
             as
             it
             were
             the
             Element
             of
             prudence
             ,
             as
             it
             is
             a
             thing
             in
             a
             manner
             ▪
             incredible
             :
             for
             hardly
             shall
             you
             see
             two
             persons
             which
             haue
             the
             same
             feeling
             and
             apprehension
             of
             affaires
             ,
             in
             regard
             whereof
             this
             life
             is
             full
             of
             Hatred
             and
             factions
             which
             grow
             from
             these
             diuerse
             opinions
             .
          
           
             As
             for
             that
             which
             concernes
             the
             will
             ,
             her
             harmony
             consists
             in
             the
             proportion
             &
             Loue
             which
             she
             beares
             to
             the
             good
             ,
             which
             makes
             her
             detest
             and
             abhorre
             whatsoeuer
             presents
             it selfe
             vnto
             her
             ,
             vnder
             the
             shew
             of
             euill
             ,
             as
             pernicious
             and
             hurtfull
             to
             her
             content
             and
             rest
             .
             And
             therefore
             the
             harmony
             of
             the
             
               sensitiue
               appetite
            
             consisting
             in
             the
             
             familiarity
             and
             concurrence
             it
             hath
             with
             the
             good
             of
             the
             sences
             ,
             it
             doth
             abhorre
             and
             beares
             an
             irreconciliable
             hatred
             ,
             to
             whatsoeuer
             shall
             offend
             them
             ;
             hence
             it
             comes
             that
             wee
             so
             much
             abhorre
             whippes
             ,
             tortures
             ,
             punishmēts
             ,
             hunger
             ,
             thirst
             ,
             wounds
             ,
             &
             such
             like
             which
             tend
             to
             the
             destruction
             of
             our
             being
             .
             This
             Passion
             was
             ingraft
             in
             vs
             by
             nature
             ,
             to
             the
             end
             that
             at
             the
             first
             approach
             ,
             at
             the
             first
             taste
             and
             imagination
             of
             euill
             ,
             wee
             may
             retire
             our selues
             and
             flie
             it
             ,
             lest
             wee
             runne
             into
             ruine
             .
             This
             kind
             of
             hatred
             then
             is
             proper
             to
             the
             concupiscible
             which
             is
             offended
             at
             diuerse
             things
             ,
             yea
             at
             small
             things
             ,
             and
             many
             times
             at
             those
             which
             haue
             no
             subiect
             of
             offence
             ,
             for
             you
             shall
             see
             some
             
             which
             cannot
             suffer
             the
             presence
             of
             certaine
             creatures
             ,
             &
             others
             cannot
             endure
             the
             sight
             of
             certaine
             fruites
             ,
             though
             otherwise
             they
             be
             exceeding
             pleasant
             .
             Finally
             there
             is
             no
             creature
             so
             fantasticke
             in
             his
             Appetite
             ,
             nor
             so
             sudden
             in
             the
             motions
             of
             Hatred
             and
             distastes
             of
             things
             which
             present
             themselues
             vnto
             his
             senses
             ,
             as
             man
             ,
             who
             not
             able
             to
             endure
             any
             thing
             ,
             makes
             himselfe
             insupportable
             in
             a
             like
             manner
             to
             all
             creatures
             :
             but
             principally
             to
             his
             like
             .
          
           
             But
             to
             giue
             more
             light
             to
             this
             discourse
             ,
             we
             wil
             obserue
             that
             there
             are
             diuerse
             sorts
             of
             Hatred
             and
             Enmities
             ,
             which
             may
             bee
             referred
             to
             foure
             chiefe
             heads
             :
             for
             there
             is
             a
             natural
             Hatred
             ,
             and
             a
             brutish
             
             Hatred
             ,
             a
             melancholy
             Hatred
             ,
             and
             a
             humaine
             Hatred
             .
             The
             naturall
             Hatred
             takes
             her
             beginning
             from
             a
             certaine
             antipathy
             ,
             and
             contrariety
             of
             nature
             which
             is
             found
             in
             creatures
             ,
             the
             which
             as
             it
             were
             abhorre
             one
             another
             ,
             and
             cannot
             frequent
             or
             conuerse
             together
             ,
             although
             the
             subiect
             of
             this
             Hatred
             appeare
             not
             ,
             and
             that
             shewes
             it selfe
             more
             in
             the
             effect
             then
             in
             the
             cause
             ;
             whereof
             wee
             haue
             prodigious
             examples
             in
             nature
             ,
             in
             plants
             ,
             in
             beasts
             ,
             and
             in
             men
             .
             Brutish
             Hatred
             is
             rather
             a
             rage
             then
             a
             Passion
             ,
             for
             that
             it
             seekes
             a
             furious
             destruction
             of
             that
             it
             hates
             ,
             and
             to
             see
             the
             last
             relliques
             consumed
             ;
             so
             as
             it
             is
             more
             fitting
             for
             rauening
             wolues
             ,
             or
             for
             monsters
             then
             for
             men
             .
             Such
             is
             the
             
             Hatred
             of
             those
             who
             not
             satisfied
             to
             haue
             slaine
             their
             enemies
             ,
             make
             their
             bodies
             to
             feele
             their
             fury
             ,
             practizing
             a
             thousand
             cruelties
             vpon
             their
             carcasses
             ,
             and
             making
             them
             to
             suffer
             after
             death
             ,
             all
             the
             indignities
             their
             rage
             can
             deuise
             .
             This
             detestable
             Hatred
             sometimes
             passeth
             to
             such
             a
             furious
             transport
             ,
             and
             so
             full
             of
             excesse
             ,
             as
             they
             eate
             the
             flesh
             of
             their
             enemies
             ,
             &
             haue
             a
             brutish
             delight
             in
             the
             fume
             of
             their
             members
             being
             cast
             into
             the
             fire
             :
             This
             onely
             befits
             Canniballs
             and
             those
             monsters
             which
             haue
             layd
             aside
             all
             humanity
             .
             Melancholly
             Hatred
             growes
             from
             the
             great
             aboundance
             of
             adust
             choller
             ,
             the
             which
             doth
             so
             torment
             and
             agitate
             those
             miserable
             wretches
             which
             are
             
             afflicted
             therewith
             ,
             as
             they
             abhorre
             all
             the
             honest
             pleasures
             of
             life
             ,
             fly
             the
             light
             of
             men
             ,
             and
             wish
             euill
             vnto
             themselues
             ,
             so
             as
             they
             cannot
             indure
             to
             bee
             seene
             ,
             neither
             will
             they
             speake
             to
             any
             man
             ,
             but
             seeke
             desarts
             &
             solitary
             places
             ,
             where
             they
             confine
             themselues
             ,
             and
             consume
             themselues
             with
             the
             discontent
             and
             Hatred
             they
             beare
             to
             mankind
             :
             like
             vnto
             that
             cursed
             Athenian
             ,
             who
             had
             conceiued
             such
             a
             mortal
             Hatred
             against
             all
             men
             ,
             as
             he
             imagined
             it
             was
             not
             in
             his
             power
             to
             binde
             his
             fellow
             Cittizens
             vnto
             him
             more
             strictly
             ,
             but
             in
             planting
             of
             trees
             which
             might
             serue
             them
             as
             Gibbets
             to
             hang
             themselues
             .
          
           
             Some
             among
             the
             Idolaters
             
             would
             haue
             tied
             this
             aspersiō
             &
             infamy
             to
             the
             profession
             of
             religious
             men
             amōg
             Christians
             ,
             comparing
             these
             holy
             soules
             ,
             to
             birds
             which
             fly
             the
             light
             ,
             and
             neuer
             shew
             themselues
             but
             in
             the
             darknes
             .
             But
             these
             reproaches
             are
             the
             fruites
             of
             impiety
             ,
             which
             is
             not
             capable
             nor
             can
             comprehend
             the
             motions
             ,
             nor
             force
             of
             the
             inspirations
             of
             the
             spirit
             of
             God
             ,
             who
             drawing
             his
             elect
             from
             the
             vanities
             and
             pleasures
             of
             the
             wo●ld
             ,
             leade●
             them
             into
             these
             holy
             solitudes
             ,
             where
             being
             far
             from
             the
             conuersation
             of
             men
             ,
             they
             approach
             neere
             the
             comp●ny
             of
             Angells
             ;
             or
             rather
             vnite
             themselues
             to
             him
             who
             is
             the
             sole
             ioy
             and
             soueraigne
             good
             of
             Angels
             .
             If
             they
             which
             haue
             thus
             soug●●
             
             to
             blemish
             and
             defame
             this
             holy
             profession
             ,
             which
             beginnes
             his
             paradise
             on
             earth
             ,
             would
             haue
             taken
             the
             paines
             to
             search
             into
             and
             sound
             the
             condition
             ,
             the
             manners
             ,
             and
             the
             life
             ,
             of
             those
             which
             renounce
             the
             world
             ,
             &
             the
             pleasure
             thereof
             ;
             they
             shold
             haue
             found
             ,
             that
             the
             Sun
             in
             the
             whole
             world
             doth
             not
             behold
             soules
             more
             contented
             then
             those
             ,
             in
             whom
             there
             appeares
             no
             signe
             of
             sadnesse
             ,
             nor
             any
             shew
             of
             melancholy
             :
             But
             a
             perpetuall
             ioy
             which
             no
             troubles
             interrupt
             ,
             nor
             any
             discontents
             do
             crosse
             .
             But
             this
             belongs
             not
             to
             our
             subiect
             .
          
           
             It
             rests
             that
             wee
             speake
             of
             that
             Hatred
             which
             plants
             her
             rootes
             simply
             in
             the
             harts
             of
             men
             .
             This
             is
             an
             infirmity
             
             of
             the
             soule
             as
             wee
             haue
             described
             it
             ,
             which
             hath
             humaine
             causes
             ,
             and
             to
             the
             which
             also
             they
             bring
             humaine
             remedies
             to
             seeke
             to
             cure
             it
             ,
             of
             the
             which
             we
             now
             treat
             .
             In
             the
             meane
             time
             there
             is
             great
             difference
             betwixt
             
               Choller
               ,
               Hatred
            
             ,
             and
             Enuy
             .
             And
             first
             of
             all
             there
             is
             this
             difference
             betwixt
             Choller
             ,
             and
             Hatred
             ,
             that
             Choller
             growes
             from
             iniuries
             which
             we
             haue
             receiued
             ,
             and
             which
             offend
             vs
             in
             our
             owne
             particular
             ;
             whereas
             Hatred
             may
             spring
             from
             things
             which
             concerne
             not
             vs
             in
             particular
             ;
             but
             which
             touch
             the
             Publique
             .
             As
             for
             example
             ,
             we
             may
             hate
             and
             detest
             those
             which
             kindle
             a
             fire
             of
             discord
             in
             the
             remotest
             parts
             of
             the
             Estate
             .
             We
             may
             hate
             such
             
             as
             commit
             villanies
             a
             hundred
             leagues
             from
             vs
             ;
             but
             to
             inflame
             our
             Choller
             ,
             the
             iniury
             must
             touch
             vs
             and
             offend
             vs
             ,
             either
             in
             our
             owne
             person
             ,
             or
             in
             that
             of
             our
             friends
             .
             And
             Choller
             doth
             alwayes
             presuppose
             particular
             men
             ;
             but
             Hatred
             may
             extend
             it selfe
             to
             all
             mankind
             ,
             there
             being
             no
             man
             but
             doth
             detest
             and
             generally
             abhorre
             all
             theeues
             ,
             al
             murtherers
             ,
             and
             all
             slanderers
             ▪
             Moreouer
             Choller
             may
             bee
             cured
             with
             time
             ,
             for
             that
             it
             is
             a
             short
             fury
             which
             may
             bee
             pacified
             with
             patience
             .
             But
             Hatred
             is
             in
             a
             manner
             incureable
             ,
             and
             growes
             more
             bitter
             with
             time
             and
             remedies
             .
             Wherefore
             the
             Poets
             describe
             Etrocles
             :
             and
             Pollinices
             ,
             continuing
             the
             effects
             of
             their
             Hatred
             euen
             in
             their
             
             tombes
             :
             For
             when
             as
             their
             sister
             Antigona
             had
             cast
             their
             bodies
             into
             the
             fire
             ,
             to
             performe
             their
             ordinary
             obsequies
             ,
             they
             could
             not
             remain
             together
             ,
             but
             the
             flame
             diuiding
             it selfe
             cast
             their
             bodies
             one
             from
             another
             ;
             whereupon
             miserable
             Antigona
             cried
             out
             ,
             that
             their
             Hatred
             suruiued
             their
             death
             .
          
           
             Moreouer
             ,
             he
             that
             is
             transported
             with
             Choller
             ,
             not
             only
             desires
             to
             be
             reuenged
             of
             the
             party
             that
             hath
             wronged
             him
             in
             making
             him
             to
             feele
             the
             effects
             of
             his
             wrath
             ▪
             But
             withall
             will
             haue
             him
             know
             that
             hee
             is
             the
             author
             of
             this
             reuenge
             ,
             and
             of
             the
             paine
             hee
             feeles
             .
             But
             he
             that
             is
             possest
             with
             Hatred
             ,
             desires
             onely
             to
             see
             his
             enemy
             ruined
             ,
             and
             doth
             not
             care
             to
             haue
             him
             
             know
             that
             hee
             is
             the
             Author
             thereof
             ,
             so
             as
             he
             may
             behold
             his
             destruction
             .
             Besides
             ,
             Choller
             is
             accompanied
             with
             paine
             ,
             by
             reason
             of
             her
             vehemency
             :
             But
             Hatred
             is
             without
             paine
             ,
             neuer
             filling
             her
             subiect
             with
             this
             extreame
             ard
             or
             ,
             but
             suffers
             him
             coldly
             to
             attend
             the
             ruine
             of
             his
             enemy
             .
             Finally
             ,
             Choller
             hath
             bounds
             ,
             for
             if
             hee
             that
             is
             incensed
             against
             any
             one
             ,
             sees
             any
             great
             calamity
             befall
             him
             ,
             which
             exceedes
             the
             limits
             of
             a
             common
             reuenge
             ,
             he
             hath
             pitty
             ,
             and
             doth
             wish
             that
             his
             misery
             had
             not
             mounted
             to
             that
             height
             .
             But
             the
             man
             that
             is
             full
             of
             Hatred
             ,
             neuer
             sees
             his
             bad
             inclinations
             satisfied
             ;
             and
             how
             great
             soeuer
             the
             calamity
             be
             which
             befalles
             his
             enemy
             ,
             hee
             hath
             
             no
             feeling
             nor
             pitty
             :
             the
             reasō
             of
             this
             differēce
             is
             ,
             for
             that
             he
             which
             is
             in
             choller
             ,
             desires
             only
             that
             the
             party
             against
             whō
             he
             is
             incēsed
             shold
             know
             ,
             that
             it
             is
             in
             his
             power
             to
             reuenge
             the
             wrong
             he
             hath
             done
             him
             .
             But
             he
             that
             meerly
             hates
             ,
             seeks
             absolutely
             the
             ruine
             of
             his
             enemy
             ,
             and
             is
             not
             satisfied
             vntil
             he
             see
             him
             vtterly
             lost
             :
             let
             vs
             now
             obserue
             wherin
             Hatred
             differs
             frō
             Enuy.
             The
             diuersity
             appeares
             first
             ,
             in
             that
             hatred
             hath
             for
             obiect
             the
             euill
             which
             wee
             conceiue
             of
             the
             party
             whom
             wee
             hate
             ,
             presupposing
             him
             to
             be
             wicked
             ,
             either
             in
             our
             owne
             respects
             ,
             or
             generally
             toward
             all
             men
             .
             For
             we
             finde
             it
             dayly
             by
             experience
             ,
             that
             men
             are
             disposed
             to
             hate
             those
             ,
             from
             whom
             they
             thinke
             they
             haue
             receiued
             some
             iniury
             ,
             
             or
             whō
             they
             know
             are
             accustomed
             to
             outrage
             all
             the
             world
             :
             whereas
             Enuy
             hath
             for
             obiect
             the
             felicities
             and
             prosperities
             of
             another
             :
             the
             which
             is
             most
             apparent
             ,
             for
             that
             wee
             neuer
             enuy
             the
             miserable
             .
             And
             Hatred
             also
             extends
             euen
             to
             bruit
             beasts
             ,
             for
             as
             we
             haue
             said
             before
             ,
             there
             are
             some
             which
             naturally
             hate
             certaine
             creatures
             ;
             yea
             ,
             we
             haue
             seene
             a
             great
             Prince
             who
             could
             not
             endure
             the
             singing
             nor
             sight
             of
             a
             Cocke
             .
             But
             Enuy
             powres
             forth
             his
             poyson
             only
             among
             men
             :
             for
             wee
             doe
             not
             enuy
             birds
             for
             their
             goodly
             fethers
             ,
             nor
             Lyons
             for
             the
             greatnesse
             of
             their
             courage
             ;
             nor
             Stags
             for
             their
             swiftnesse
             ;
             ●or
             Elephants
             for
             their
             greatnesse
             and
             force
             :
             but
             we
             onely
             enuy
             the
             glory
             
             of
             our
             like
             .
             Moreouer
             ,
             enuy
             is
             alwayes
             vniust
             ;
             for
             what
             shew
             of
             reason
             can
             be
             found
             in
             a
             passion
             which
             doth
             afflict
             vs
             for
             the
             prosperities
             of
             another
             man
             ,
             as
             if
             hee
             did
             vs
             some
             iniury
             in
             being
             happy
             ?
             But
             there
             may
             be
             Hatred
             full
             of
             iustice
             as
             those
             which
             make
             vs
             abhorre
             the
             publike
             plague
             ,
             and
             troublers
             of
             the
             peace
             of
             the
             State
             ,
             the
             enemies
             of
             the
             Countrey
             ,
             men
             desperately
             wicked
             and
             vicious
             ,
             and
             the
             enemies
             of
             God
             and
             religion
             :
             yea
             ,
             this
             Hatred
             of
             the
             wicked
             is
             a
             signe
             of
             a
             good
             soule
             ,
             as
             the
             enuy
             wee
             beare
             to
             them
             that
             are
             fortunate
             ,
             discouers
             a
             wicked
             dispositiō
             :
             wherfore
             we
             dissē●ble
             not
             the
             Hatred
             we
             beare
             to
             such
             as
             wee
             know
             are
             wicked
             ,
             whereas
             wee
             disguise
             all
             
             we
             can
             the
             enuy
             we
             conceiue
             against
             them
             that
             are
             happy
             .
             Againe
             ,
             Enuy
             kindling
             in
             our
             hearts
             by
             the
             great
             prosperity
             of
             another
             ,
             when
             as
             they
             decline
             ,
             and
             that
             we
             see
             them
             ouerthrowne
             by
             some
             notable
             accident
             of
             misfortune
             ,
             it
             relents
             ,
             and
             is
             by
             little
             and
             little
             quenched
             :
             yea
             ,
             it
             is
             most
             certaine
             ,
             that
             enuious
             men
             are
             glad
             to
             haue
             some
             cause
             of
             pitty
             ;
             whereas
             Hatred
             and
             enmities
             neuer
             ceas●e
             for
             all
             the
             calamities
             which
             befall
             their
             enemies
             ;
             but
             when
             they
             are
             once
             framed
             and
             fixed
             to
             any
             one
             ,
             they
             neuer
             abandon
             him
             neither
             in
             good
             nor
             bad
             fortune
             .
             Moreouer
             ,
             Hatreds
             and
             enmities
             are
             sometimes
             cured
             and
             quenched
             ,
             by
             letting
             the
             party
             (
             that
             is
             tormented
             
             with
             this
             passiō
             )
             know
             ,
             that
             he
             to
             whō
             he
             wisheth
             euill
             ,
             hath
             not
             done
             him
             any
             wrong
             ,
             or
             that
             he
             hath
             changed
             his
             inclinatiō
             ,
             &
             is
             become
             a
             good
             &
             vertuous
             mā
             ;
             &
             moreouer
             ,
             that
             he
             hath
             done
             him
             some
             kind
             of
             pleasure
             ,
             in
             occasions
             which
             haue
             bin
             offered
             to
             oblige
             him
             .
             But
             althogh
             you
             perswade
             a
             man
             ,
             that
             hee
             hath
             not
             receiued
             any
             wrong
             from
             him
             that
             is
             happy
             and
             fortunate
             ,
             yet
             it
             doth
             not
             quench
             his
             enuy
             ;
             and
             in
             stead
             of
             suppressing
             it
             with
             this
             consideration
             ,
             that
             he
             is
             a
             good
             man
             and
             that
             hee
             hath
             indeauoured
             to
             doe
             him
             fauours
             ,
             yet
             he
             will
             shew
             it
             the
             more
             ,
             and
             let
             the
             world
             see
             ,
             that
             he
             can
             neither
             indure
             his
             prosperity
             nor
             his
             benefits
             ;
             for
             that
             the
             one
             proceeds
             from
             the
             good
             
             fortune
             which
             doth
             accompany
             him
             ,
             and
             the
             other
             is
             an
             effect
             of
             his
             vertue
             ,
             which
             are
             two
             recommendable
             things
             ,
             &
             cōsequently
             subiect
             to
             Enuy
             .
             Lastly
             ,
             these
             two
             Passions
             differ
             ,
             in
             regard
             of
             the
             diuerse
             ends
             which
             they
             propound
             vnto
             themselues
             :
             for
             Enuy
             hath
             that
             in
             particular
             ,
             that
             shee
             doth
             not
             alwayes
             cause
             vs
             to
             wish
             great
             miseries
             to
             those
             we
             enuy
             :
             for
             wee
             see
             it
             dayly
             by
             experience
             ,
             that
             there
             are
             some
             which
             enuy
             their
             own
             kinsmē
             or
             friends
             ,
             yet
             they
             would
             be
             loth
             to
             see
             any
             great
             misery
             befall
             them
             ,
             or
             an
             affliction
             which
             might
             tend
             to
             their
             ruine
             ;
             contenting
             themselues
             to
             crosse
             their
             prosperities
             ,
             and
             to
             hinder
             the
             lustre
             and
             glory
             of
             their
             fortunes
             .
             But
             Hatred
             
             passeth
             further
             ,
             still
             watching
             for
             an
             occasion
             to
             ruine
             his
             enemy
             ,
             and
             is
             neuer
             satisfied
             with
             his
             miseries
             vntill
             they
             haue
             brought
             him
             to
             the
             period
             of
             his
             downefall
             :
             So
             as
             shee
             induceth
             vs
             to
             procure
             irremediable
             mischiefs
             ,
             and
             extreame
             calamities
             to
             those
             whom
             shee
             pursues
             with
             obstinacy
             .
          
           
             Wee
             must
             now
             seeke
             the
             source
             and
             fountaine
             of
             Hatred
             ,
             and
             shew
             what
             the
             causes
             be
             that
             frames
             it
             .
             As
             she
             consists
             in
             the
             auersion
             of
             things
             which
             are
             contrary
             to
             our
             senses
             ,
             it
             may
             spring
             from
             three
             causes
             principally
             ;
             that
             is
             to
             say
             ,
             from
             choler
             ,
             from
             reproches
             ,
             or
             slanders
             ,
             and
             from
             the
             crosses
             or
             discommodities
             which
             wee
             receiue
             .
             As
             for
             the
             first
             ,
             an
             Ancient
             
             had
             reason
             to
             say
             ,
             that
             hatred
             is
             an
             inueterate
             or
             rooted
             choler
             ;
             not
             that
             time
             doth
             change
             one
             of
             these
             passions
             into
             another
             :
             for
             the
             Philosophers
             will
             neuer
             confesse
             ,
             that
             one
             kinde
             may
             passe
             into
             the
             nature
             of
             another
             but
             for
             that
             choler
             hauing
             exasperated
             our
             courage
             ,
             if
             wee
             entertaine
             long
             the
             forme
             of
             an
             offence
             which
             doth
             gall
             vs
             ,
             in
             the
             end
             wee
             lay
             aside
             choler
             ,
             and
             beginne
             to
             hate
             him
             against
             whom
             our
             wrath
             was
             kindled
             :
             So
             as
             choler
             is
             not
             of
             the
             Essence
             of
             hatred
             ,
             but
             many
             times
             the
             cause
             .
          
           
             As
             for
             the
             second
             ,
             it
             is
             certain
             ,
             that
             nothing
             doth
             more
             excite
             our
             Hatred
             then
             slanders
             &
             reproches
             ,
             the
             which
             may
             euen
             trouble
             the
             wisest
             and
             most
             vertuous
             ;
             for
             wee
             
             haue
             seene
             great
             Personages
             ,
             who
             had
             ,
             as
             it
             were
             ,
             renounced
             all
             feeling
             of
             the
             other
             Passions
             ,
             yeelde
             o
             the
             griefe
             of
             detraction
             ,
             and
             haue
             suffered
             themselues
             to
             haue
             beene
             so
             caried
             away
             with
             griefe
             of
             minde
             ,
             as
             they
             haue
             fallen
             into
             a
             generall
             disdaine
             of
             all
             the
             world
             ,
             and
             to
             abhorre
             all
             Mankind
             ,
             by
             reason
             of
             the
             fury
             of
             such
             as
             had
             defamed
             them
             .
             So
             as
             slander
             is
             like
             to
             a
             huge
             waue
             which
             wrests
             the
             helme
             out
             of
             the
             Marriners
             hand
             :
             for
             that
             she
             troubles
             the
             most
             vertuous
             ,
             and
             makes
             thē
             to
             giue
             way
             to
             the
             griefs
             of
             Hatred
             .
             Besides
             ,
             if
             they
             which
             slander
             vs
             ,
             giue
             vs
             other
             crosses
             ,
             and
             are
             the
             cause
             of
             some
             notable
             preiudice
             ;
             as
             if
             they
             accuse
             vs
             before
             the
             Magistrate
             ,
             if
             they
             bring
             vs
             
             in
             questiō
             of
             our
             liues
             ,
             if
             they
             cause
             vs
             to
             lose
             our
             goods
             ,
             if
             they
             persecute
             our
             kinsmen
             ,
             if
             they
             torment
             our
             friends
             ;
             all
             these
             causes
             together
             frame
             a
             deepe
             Hatred
             in
             our
             soules
             ,
             the
             which
             retaine
             for
             euer
             the
             forme
             of
             these
             bloody
             iniuries
             ,
             vnlesse
             they
             make
             some
             great
             and
             solemne
             satisfaction
             .
          
           
             Finally
             ,
             the
             reasons
             why
             choler
             ,
             detraction
             ,
             and
             crosses
             ,
             or
             discommodities
             ,
             ingender
             Hatred
             ,
             is
             ,
             for
             that
             all
             these
             things
             tending
             to
             the
             destruction
             of
             the
             being
             ,
             or
             honour
             of
             men
             ,
             they
             are
             so
             many
             subiects
             and
             spurres
             of
             Hatred
             against
             those
             that
             procure
             them
             those
             displeasures
             .
             Yet
             Hatred
             is
             not
             framed
             in
             our
             hearts
             by
             these
             causes
             onely
             ,
             but
             there
             
             are
             other
             particular
             motiues
             from
             whence
             it
             may
             proceed
             ,
             as
             when
             we
             see
             our selues
             deceiued
             in
             our
             trust
             ,
             and
             of
             the
             good
             opinion
             we
             had
             of
             men
             to
             whom
             we
             were
             tied
             by
             affection
             .
             Wherefore
             an
             Ancient
             had
             reason
             to
             say
             ,
             that
             Hatred
             is
             commonly
             framed
             in
             our
             soules
             ,
             by
             our
             bad
             elections
             ,
             for
             that
             wee
             loue
             before
             we
             know
             ,
             and
             before
             wee
             haue
             tried
             the
             merit
             and
             fidelity
             of
             those
             to
             whom
             we
             will
             trust
             so
             rich
             a
             treasure
             as
             friendship
             .
             We
             are
             too
             easily
             perswaded
             that
             they
             are
             vertuous
             ,
             and
             worthy
             of
             all
             fauour
             and
             confidence
             ,
             and
             in
             the
             meane
             time
             wee
             finde
             them
             treacherous
             and
             vnworthy
             :
             so
             as
             wee
             fall
             into
             such
             a
             disdaine
             ,
             and
             do
             so
             abhorre
             them
             ,
             as
             we
             cannot
             inindure
             
             to
             heare
             them
             spoken
             of
             .
             Finally
             ,
             to
             draw
             to
             a
             head
             the
             causes
             of
             this
             Passion
             ;
             wee
             hate
             vgly
             and
             deformed
             things
             ,
             as
             the
             monsters
             and
             scorners
             of
             nature
             and
             arte
             ,
             and
             those
             which
             are
             filthy
             ,
             troublesome
             ,
             and
             importune
             :
             for
             that
             wee
             esteeme
             them
             as
             enemies
             to
             our
             senses
             and
             content
             .
             As
             for
             those
             which
             are
             subiect
             to
             the
             motions
             of
             this
             Passion
             ,
             wee
             obserue
             ,
             that
             faint
             and
             base
             mindes
             ,
             are
             sooner
             mooued
             then
             generous
             spirits
             :
             The
             reason
             is
             ,
             for
             that
             Cowards
             feare
             euery
             thing
             ,
             so
             as
             their
             hatred
             is
             inflamed
             against
             all
             such
             as
             they
             thinke
             may
             hurt
             them
             ,
             bee
             it
             in
             their
             person
             ,
             in
             their
             goods
             or
             in
             regard
             of
             their
             friends
             .
             Hence
             it
             growes
             ,
             that
             great
             men
             
             which
             haue
             no
             courage
             are
             commonly
             cruell
             ,
             as
             we
             haue
             monstrous
             examples
             in
             
               Nero
               ,
               Caligula
            
             ,
             and
             other
             effeminate
             Princes
             ,
             whose
             rage
             no
             murthers
             could
             satisfie
             .
             And
             for
             the
             same
             reason
             they
             that
             haue
             offended
             a
             great
             Personage
             ,
             who
             hath
             meanes
             to
             reuenge
             himselfe
             ,
             hate
             him
             irreconciliably
             ;
             which
             makes
             them
             to
             desire
             his
             death
             ,
             to
             see
             themselues
             freed
             from
             feare
             .
             Whence
             groweth
             that
             famous
             saying
             ,
             He
             that
             offends
             neuer
             pardons
             .
             The
             proud
             and
             enuious
             are
             also
             subiect
             to
             the
             motions
             of
             Hatred
             .
             The
             first
             ,
             for
             that
             they
             thinke
             they
             are
             not
             honored
             as
             they
             should
             be
             ;
             and
             the
             last
             ,
             for
             that
             all
             the
             prosperities
             of
             their
             equalls
             offend
             them
             .
          
           
           
             They
             that
             loue
             themselues
             too
             much
             ,
             are
             wonderfull
             apt
             to
             the
             same
             motions
             ,
             for
             that
             they
             take
             euery
             thing
             as
             an
             iniury
             ,
             and
             are
             so
             nice
             as
             they
             cannot
             endure
             any
             man.
             But
             as
             Loue
             springs
             from
             a
             feeling
             of
             good
             ,
             and
             Hatred
             from
             an
             apprehension
             of
             Euill
             ,
             it
             happens
             that
             for
             that
             the
             good
             things
             we
             enioy
             in
             this
             life
             are
             neuer
             pure
             ,
             nor
             much
             durable
             ,
             they
             make
             no
             great
             impression
             ,
             neither
             do
             they
             leaue
             any
             great
             remembrance
             nor
             Loue
             of
             them
             in
             our
             soules
             :
             But
             contrariwise
             euill
             things
             being
             very
             sensible
             &
             long
             ,
             take
             deepe
             rooting
             in
             our
             hearts
             ,
             where
             by
             reason
             of
             our
             corruption
             ,
             they
             are
             are
             as
             it
             were
             in
             their
             proper
             Element
             ,
             so
             as
             we
             do
             more
             easily
             preserue
             the
             seeds
             
             of
             Hatred
             then
             of
             Loue
             :
             Wherefore
             an
             A●●ient
             sayd
             ,
             that
             he
             whic●
             〈◊〉
             with
             griefe
             ,
             remembers
             it
             ;
             but
             hee
             that
             enioyes
             pleasure
             ,
             forgets
             .
             Finally
             if
             wee
             would
             make
             good
             vse
             of
             our
             Hatred
             ,
             wee
             must
             imploy
             it
             against
             vice
             ,
             and
             against
             those
             obiects
             ,
             the
             Loue
             and
             pursuite
             whereof
             may
             pollute
             our
             hearts
             ,
             and
             blemish
             the
             Image
             of
             God
             which
             shines
             in
             our
             soules
             .
             This
             Hatred
             must
             take
             her
             course
             from
             causes
             contrary
             to
             those
             ,
             which
             we
             haue
             formerly
             said
             ,
             are
             proper
             to
             induce
             Loue.
             As
             for
             example
             ,
             to
             roote
             out
             of
             the
             soule
             a
             dishonest
             Loue
             ,
             we
             must
             leaue
             to
             thinke
             of
             it
             ,
             and
             diuert
             our
             minds
             and
             sences
             from
             the
             continuall
             contemplation
             of
             the
             image
             
             which
             beginnes
             to
             make
             vs
             to
             feele
             her
             power
             ,
             lest
             that
             the
             beames
             of
             so
             pernitious
             an
             obiect
             ,
             kindle
             and
             nourish
             in
             our
             hearts
             bad
             desires
             :
             and
             moreouer
             ,
             to
             fortifie
             our
             Hatred
             ,
             we
             must
             iudiciously
             weigh
             the
             defects
             which
             may
             incounter
             in
             the
             subiect
             which
             we
             Loue.
             And
             of
             this
             sort
             ,
             from
             the
             most
             perfect
             creature
             in
             the
             world
             ,
             being
             subiect
             to
             great
             imperfection
             ,
             we
             may
             easily
             if
             wee
             will
             ,
             finde
             occasion
             to
             separate
             our selues
             .
          
           
             Wee
             must
             in
             like
             manner
             represent
             the
             miseries
             which
             do
             commonly
             accompany
             the
             pursuites
             of
             Loue
             ;
             we
             must
             also
             set
             before
             our
             eyes
             the
             shipwracke
             of
             so
             many
             famous
             pe●sonages
             ,
             which
             haue
             lost
             themselues
             vpon
             
             this
             shelfe
             :
             We
             must
             represent
             the
             infidelities
             ,
             cares
             ,
             crosses
             ,
             paine
             ,
             and
             torments
             ,
             which
             this
             wretched
             Passion
             doth
             cause
             .
             And
             aboue
             all
             ,
             a
             Christian
             should
             apprehend
             the
             wrath
             of
             God
             ,
             and
             the
             horror
             of
             his
             iudgements
             which
             hee
             powres
             out
             vpon
             vncleaenenesse
             .
             But
             this
             belongs
             to
             another
             Discourse
             .
          
        
      
       
         
           
             Of
             Desire
             or
             Cupidity
             :
             and
             of
             the
             flight
             and
             horror
             we
             haue
             of
             things
             .
             CHAP.
             1.
             
          
           
             AS
             NATVRALL
             things
             being
             farre
             from
             their
             center
             ,
             haue
             no
             rest
             vntill
             they
             
             attaine
             vnto
             it
             ;
             so
             man
             hauing
             a
             particular
             inclination
             to
             good
             ,
             as
             soone
             as
             he
             propounds
             vnto
             himselfe
             the
             obiect
             ,
             and
             ties
             it
             to
             his
             imagination
             ;
             if
             the
             enioying
             bee
             denied
             him
             ,
             he
             feeles
             himselfe
             surprized
             with
             a
             certaine
             vehemency
             ,
             which
             makes
             him
             to
             seeke
             it
             passionately
             .
             And
             if
             it
             bee
             a
             good
             of
             the
             mind
             ,
             his
             will
             is
             inflamed
             ;
             and
             if
             this
             good
             concernes
             the
             contentment
             of
             the
             body
             ,
             his
             sences
             receiue
             the
             impression
             and
             long
             to
             enioy
             it
             .
             According
             to
             this
             last
             motion
             ,
             Philosophers
             affirme
             that
             there
             is
             Passion
             in
             man
             which
             they
             call
             Cupidity
             or
             Desire
             ,
             which
             concerneth
             those
             things
             which
             we
             possesse
             not
             ,
             and
             which
             we
             thinke
             are
             fit
             and
             proper
             to
             giue
             vs
             content
             
             This
             Cupidity
             or
             Desire
             is
             no
             other
             thing
             ,
             but
             a
             
               Passion
               wee
               haue
               to
               attaine
               vnto
               a
               good
               which
               we
               enioy
               not
               ,
               &
               which
               we
               imagine
               is
               fitting
               for
               vs.
            
             It
             differs
             from
             Loue
             and
             Pleasure
             ,
             for
             that
             Loue
             is
             the
             first
             inclination
             ,
             the
             first
             taste
             ,
             or
             (
             as
             we
             may
             say
             )
             the
             first
             sweetnesse
             we
             feele
             of
             good
             things
             ,
             or
             of
             those
             which
             are
             goodly
             or
             faire
             :
             which
             rauish
             our
             sences
             ,
             and
             breed
             in
             vs
             this
             desire
             and
             longing
             to
             enioy
             them
             ;
             after
             which
             ,
             hope
             doth
             arise
             ,
             the
             which
             succeding
             ,
             the
             effect
             filles
             vs
             with
             ioy
             ,
             and
             contentment
             ,
             which
             is
             properly
             the
             pleasure
             wee
             conceiue
             when
             the
             thing
             hath
             succeeded
             .
             Or
             to
             deliuer
             it
             more
             plainely
             ,
             Desire
             ,
             differs
             from
             Loue
             ,
             and
             Pleasure
             ,
             for
             that
             Loue
             is
             the
             first
             
             motion
             ,
             and
             the
             first
             Passion
             we
             haue
             of
             any
             good
             thing
             ,
             without
             respect
             whether
             it
             be
             present
             or
             absent
             ;
             Desire
             is
             a
             Passion
             for
             a
             good
             that
             is
             absent
             ,
             and
             pleasure
             a
             contentment
             wee
             haue
             to
             enioy
             when
             wee
             haue
             gotten
             it
             .
             Whereby
             it
             followes
             ,
             that
             Desire
             as
             we
             say
             ,
             is
             a
             particular
             Passion
             ,
             for
             that
             it
             regards
             a
             sensible
             good
             ,
             vnder
             a
             sensitiue
             consideration
             ,
             that
             is
             to
             say
             ,
             vnder
             this
             consideration
             that
             it
             is
             absent
             ,
             and
             that
             in
             this
             absence
             it
             drawes
             vnto
             it
             the
             affection
             of
             man
             to
             pursue
             it
             .
             For
             the
             
               sensible
               good
            
             which
             is
             the
             obiect
             of
             the
             
               sensuall
               appetite
            
             ,
             moues
             otherwise
             when
             it
             is
             present
             ,
             then
             when
             it
             is
             absent
             .
          
           
             For
             when
             it
             is
             present
             ,
             the
             Appetite
             is
             at
             rest
             by
             the
             presence
             
             of
             the
             thing
             beloued
             ,
             whereas
             being
             absent
             ,
             the
             Appetite
             is
             moued
             and
             agitated
             with
             a
             desire
             and
             longing
             to
             pursue
             it
             and
             get
             it
             .
             But
             there
             are
             two
             kinds
             of
             Desires
             and
             Cupidities
             ,
             which
             may
             make
             impression
             in
             our
             senses
             ,
             the
             one
             is
             naturall
             ,
             the
             other
             rise
             from
             our
             choice
             ;
             the
             naturall
             are
             those
             which
             agree
             with
             the
             nature
             of
             the
             creature
             ,
             as
             drinking
             ,
             eating
             ,
             sleeping
             ;
             and
             these
             are
             common
             to
             men
             &
             brute
             beasts
             ,
             for
             that
             both
             the
             one
             and
             the
             other
             ,
             haue
             obiects
             befitting
             their
             nature
             .
             Those
             which
             arise
             from
             our
             election
             ,
             are
             such
             as
             regard
             the
             things
             which
             are
             not
             altogether
             necessary
             for
             the
             creature
             ,
             but
             man
             hath
             inuented
             them
             for
             his
             greater
             ease
             and
             
             commodity
             ,
             as
             the
             delights
             of
             drinking
             ,
             &
             eating
             ,
             baths
             ,
             play
             ,
             sights
             ,
             riches
             ,
             honor
             ,
             reputation
             ,
             and
             such
             like
             .
             As
             for
             naturall
             desires
             they
             are
             not
             infinite
             ,
             but
             haue
             their
             bounds
             ;
             for
             that
             as
             nature
             contents
             it selfe
             with
             a
             little
             ,
             so
             shee
             prescribes
             vnto
             her selfe
             certaine
             limitts
             ,
             within
             the
             which
             she
             containes
             herselfe
             ,
             tying
             herselfe
             to
             the
             obiect
             which
             is
             fitting
             ,
             without
             any
             diuersion
             .
          
           
             But
             those
             which
             follow
             our
             election
             haue
             no
             bounds
             ,
             so
             they
             grow
             infinite
             .
             For
             as
             they
             depend
             of
             the
             imagination
             of
             man
             ,
             as
             this
             power
             represents
             the
             formes
             and
             images
             of
             infinit
             obiects
             ;
             so
             these
             desires
             multiply
             infinitely
             to
             pursue
             all
             those
             good
             things
             which
             the
             imagination
             hath
             
             propounded
             .
             Whereby
             it
             happens
             that
             representing
             at
             one
             instant
             any
             thing
             that
             seems
             pleasing
             or
             profitable
             ,
             we
             desire
             it
             passionately
             ,
             and
             then
             changing
             opinion
             wee
             wish
             another
             ,
             and
             after
             it
             a
             third
             .
          
           
             So
             as
             we
             feele
             as
             it
             were
             a
             swarme
             of
             desires
             disclose
             themselues
             in
             our
             thoughts
             ,
             which
             draw
             vs
             to
             diuerse
             obiects
             ,
             without
             rule
             or
             measure
             .
             For
             as
             no
             aboundance
             of
             water
             can
             satisfie
             them
             that
             are
             sicke
             of
             the
             dropsie
             ,
             so
             there
             is
             no
             kind
             of
             goodnesse
             or
             pleasure
             that
             may
             content
             our
             desires
             .
             The
             ancient
             Philosophers
             compared
             the
             first
             matter
             to
             an
             infamous
             strumpet
             ,
             who
             is
             neuer
             glutted
             with
             present
             pleasure
             ,
             but
             doth
             still
             meditate
             
             vpon
             new
             imbracings
             ;
             for
             that
             the
             first
             matter
             is
             neuer
             content
             with
             the
             formes
             which
             she
             enioyes
             ,
             but
             still
             desires
             new
             ,
             not
             caring
             whether
             they
             be
             more
             noble
             then
             that
             wherewith
             she
             is
             adorned
             .
             But
             we
             haue
             more
             reason
             to
             apply
             this
             comparison
             to
             our
             Cupidities
             and
             Desires
             ,
             which
             shew
             themselues
             insatiable
             in
             all
             they
             pursue
             ,
             with
             what
             kind
             of
             Passion
             soeuer
             .
             And
             herein
             appeares
             the
             great
             misery
             of
             man
             ,
             who
             hauing
             meanes
             to
             passe
             with
             few
             things
             necessary
             for
             the
             entertainment
             of
             his
             life
             ,
             plungeth
             himselfe
             in
             superfluities
             as
             into
             a
             gulph
             ,
             whereas
             hee
             findes
             neither
             bottome
             nor
             bancke
             ,
             and
             afflicts
             himselfe
             with
             a
             thousand
             torments
             in
             the
             pursuite
             
             of
             his
             vaine
             desires
             ,
             making
             his
             condition
             much
             more
             miserable
             then
             that
             of
             other
             creatures
             .
             For
             they
             hauing
             quencht
             their
             desires
             by
             the
             enioying
             ,
             remaine
             fully
             satisfied
             ,
             and
             torment
             themselues
             no
             more
             ,
             vntill
             that
             nature
             quickens
             againe
             their
             appetites
             .
          
           
             When
             as
             the
             Lyon
             hath
             pursued
             a
             Bull
             or
             a
             Goate
             ,
             he
             deuoures
             what
             is
             necessary
             to
             satisfie
             his
             hunger
             ;
             but
             he
             hides
             not
             the
             remainder
             in
             the
             ground
             .
             The
             Bore
             drinkes
             vntill
             hee
             hath
             satisfied
             his
             thirst
             ,
             and
             then
             leaues
             the
             water
             .
             The
             Wolfe
             (
             though
             a
             rauening
             beast
             )
             runs
             after
             his
             prey
             ,
             when
             hunger
             driues
             him
             ;
             but
             being
             satisfied
             hee
             leaues
             his
             chace
             .
             Leopards
             and
             Tygers
             being
             
             prest
             by
             necessity
             ,
             kill
             their
             prey
             ,
             but
             hauing
             fedde
             they
             are
             quiet
             .
             Bulles
             hauing
             taken
             their
             pasture
             ,
             returne
             content
             .
             But
             there
             is
             nothing
             able
             to
             satisfie
             the
             desires
             of
             man
             ,
             his
             imagination
             being
             alwayes
             fertile
             and
             intentiue
             to
             furnish
             him
             with
             new
             toyles
             and
             cares
             to
             seeke
             for
             new
             ,
             by
             the
             distaste
             hee
             hath
             of
             those
             which
             hee
             enioyeth
             .
          
           
             So
             as
             to
             comprehend
             them
             all
             together
             ,
             there
             is
             not
             glory
             enough
             ,
             nor
             wealth
             sufficient
             ,
             nor
             obiects
             of
             pleasure
             and
             delight
             in
             the
             whole
             world
             ,
             that
             can
             make
             him
             absolutely
             content
             .
             Whereby
             we
             may
             see
             a
             man
             growne
             from
             a
             base
             estate
             to
             a
             glorious
             fortune
             ,
             complaine
             of
             his
             estate
             ;
             neuer
             looking
             to
             
             them
             that
             are
             inferiour
             vnto
             him
             ,
             but
             onely
             to
             such
             as
             exceed
             him
             .
             Let
             him
             be
             aduanced
             to
             the
             first
             office
             of
             estate
             ,
             yet
             this
             glory
             will
             be
             a
             spurre
             vnto
             him
             to
             aspire
             vnto
             a
             greater
             .
             He
             would
             play
             the
             prince
             ,
             he
             wold
             contemne
             his
             King
             ,
             and
             would
             enioy
             the
             glory
             of
             his
             Diademe
             .
          
           
             Finally
             ,
             he
             would
             see
             how
             high
             fortune
             can
             raise
             him
             ,
             and
             doth
             not
             consider
             that
             she
             growes
             weary
             ,
             and
             that
             her
             consistence
             is
             as
             brickle
             as
             glasse
             ,
             and
             that
             her
             lustre
             is
             like
             vnto
             those
             false
             lights
             ,
             which
             deceiue
             Seafaring
             men
             ,
             and
             guide
             them
             vpon
             Rocks
             and
             Shelfes
             ,
             whereon
             their
             ships
             are
             broken
             ,
             and
             they
             suffer
             shipwracke
             .
             Ambition
             hath
             no
             bounds
             ,
             if
             she
             hath
             surmounted
             the
             earth
             ,
             
             she
             wil
             defie
             heauen
             .
             So
             those
             proud
             Princes
             of
             Antiquity
             ,
             not
             satisfied
             with
             the
             glory
             of
             their
             Crownes
             ,
             and
             hauing
             nothing
             more
             on
             earth
             to
             be
             desired
             ,
             wold
             counterfeit
             the
             thunder
             and
             lightning
             ,
             to
             haue
             themselues
             held
             powerfull
             in
             heauen
             .
             But
             if
             euer
             Prince
             made
             shew
             that
             Ambition
             is
             insatiable
             ,
             it
             was
             Alexander
             ;
             for
             that
             after
             so
             many
             battels
             ,
             after
             so
             many
             glorious
             conquests
             ,
             hauing
             past
             from
             Macedonia
             through
             Asia
             ,
             euē
             vnto
             the
             red
             sea
             ,
             yet
             he
             sent
             forth
             his
             Lieutenants
             to
             discouer
             new
             worlds
             ,
             there
             to
             finde
             out
             a
             new
             haruest
             of
             triumphs
             :
             the
             Scythians
             though
             Barbarians
             ,
             could
             wel
             reproach
             him
             with
             this
             in●atiable
             passion
             of
             glory
             .
             
               If
               the
               gods
            
             (
             say
             they
             )
             
               had
               giuen
               thee
               
               a
               body
               equall
               to
               thy
               courage
               ,
               the
               whole
               world
               would
               bee
               too
               little
               for
               thee
               :
               with
               the
               one
               hand
               thou
               wouldst
               touch
               the
               East
               ,
               and
               with
               the
               other
               the
               West
               :
               and
               after
               all
               this
               ,
               thou
               woldst
               yet
               know
               where
               the
               brightnesse
               of
               that
               great
               Diuinity
               were
               hidden
               .
            
             But
             wee
             must
             not
             imagine
             ,
             that
             this
             passion
             is
             proper
             onely
             to
             Alexander
             ,
             for
             there
             was
             neuer
             great
             Monarch
             whose
             abundance
             of
             treasure
             ,
             and
             extent
             of
             Empire
             could
             limit
             his
             Ambition
             .
             There
             was
             neuer
             any
             one
             whom
             death
             hath
             not
             found
             plotting
             of
             new
             designes
             ,
             and
             making
             of
             new
             proiects
             for
             conquests
             .
             The
             cupidities
             and
             desires
             of
             riches
             are
             no
             lesse
             insatiable
             :
             the
             more
             we
             enioy
             ,
             the
             more
             wee
             desire
             ,
             and
             the
             Passion
             growes
             more
             violent
             by
             abundance
             ;
             
             like
             vnto
             the
             flame
             of
             a
             great
             fire
             ,
             which
             increaseth
             whē
             they
             cast
             wood
             into
             it
             .
             Giue
             mee
             a
             man
             in
             whose
             house
             (
             to
             speake
             with
             the
             world
             )
             fortune
             hath
             heaped
             vp
             all
             the
             treasures
             of
             Perou
             ,
             to
             whom
             shee
             hath
             imparted
             so
             much
             gold
             ,
             siluer
             ,
             and
             pretious
             stones
             ,
             as
             he
             not
             onely
             enioyeth
             it
             ,
             but
             also
             treads
             vnder
             his
             feet
             Pearles
             ,
             Rubies
             ,
             and
             Diamonds
             ;
             yet
             amidst
             al
             this
             riches
             and
             glory
             ,
             I
             dare
             boldly
             affirme
             ,
             that
             his
             soule
             is
             not
             content
             ,
             but
             in
             this
             abundance
             hee
             represents
             vnto
             himselfe
             other
             riches
             ,
             which
             he
             imagineth
             are
             more
             exquisite
             ,
             &
             more
             pretious
             then
             those
             which
             hee
             enioyes
             .
             So
             as
             in
             being
             rich
             ,
             we
             doe
             not
             learne
             to
             leaue
             to
             be
             passionate
             for
             the
             loue
             of
             
             riches
             ,
             nor
             by
             enioying
             many
             superfluous
             things
             ,
             we
             do
             not
             get
             the
             contentment
             not
             to
             desire
             more
             .
             And
             when
             will
             mighty
             men
             ceasse
             to
             extend
             the
             boūds
             of
             their
             possessiōs
             ?
             The
             lands
             ,
             the
             houses
             of
             their
             neighbors
             ,
             do
             they
             not
             stand
             in
             their
             light
             ?
             &
             do
             not
             their
             Desires
             enflame
             them
             to
             buy
             thē
             ,
             or
             take
             thē
             away
             by
             vioence
             ?
             If
             there
             be
             a
             branch
             of
             a
             riuer
             that
             may
             fit
             their
             buildings
             ,
             must
             they
             not
             haue
             it
             either
             by
             loue
             or
             force
             ?
             Doe
             they
             not
             cut
             down
             moūtains
             &
             Rocks
             ,
             diuert
             the
             course
             of
             riuers
             ,
             make
             valleis
             euen
             ;
             yea
             ,
             &
             remoue
             the
             very
             foundations
             of
             the
             earth
             to
             satisfie
             their
             desires
             ?
             Poore
             men
             ,
             which
             hauing
             but
             so
             little
             a
             body
             to
             lodge
             ,
             build
             such
             ample
             Pallaces
             .
          
           
           
             And
             for
             al
             this
             are
             their
             desires
             satisfied
             ?
             nay
             rather
             ,
             the
             end
             of
             one
             is
             the
             beginning
             of
             another
             .
             This
             is
             a
             miserable
             Passion
             ,
             seeing
             that
             shee
             her selfe
             fights
             against
             her
             owne
             satisfying
             and
             content
             :
             and
             seeing
             that
             by
             a
             prodigious
             violence
             shee
             enflames
             vs
             to
             the
             pursuit
             of
             riches
             to
             inioy
             them
             ;
             and
             when
             wee
             haue
             gotten
             them
             ,
             she
             forbids
             vs
             the
             vse
             :
             she
             begets
             a
             longing
             in
             vs
             ,
             and
             denies
             vs
             the
             pleasure
             And
             as
             we
             more
             abhorre
             the
             Cantharides
             and
             Tarantules
             ,
             then
             Lyons
             ,
             Tigers
             ,
             and
             Beares
             ;
             for
             that
             they
             kill
             men
             and
             reape
             no
             fruite
             of
             their
             death
             ,
             whereas
             sauage
             beasts
             doe
             feede
             themselues
             ,
             and
             satisfie
             their
             hunger
             :
             so
             of
             all
             the
             Cupidities
             and
             Desires
             ,
             there
             is
             not
             any
             one
             that
             we
             
             should
             so
             much
             detest
             ,
             as
             that
             of
             Couetousnesse
             :
             for
             that
             this
             monstrous
             Passion
             draws
             no
             contentment
             from
             that
             it
             gathers
             together
             ,
             nor
             suffers
             him
             rhat
             is
             possest
             with
             it
             ,
             to
             take
             any
             pleasure
             :
             wheras
             other
             desires
             ,
             at
             the
             least
             ,
             aspire
             to
             the
             enioying
             and
             content
             which
             may
             grow
             by
             the
             possession
             of
             their
             obiects
             .
             Interdicting
             thus
             the
             enioying
             ,
             shee
             stirres
             vp
             new
             Desires
             ,
             to
             get
             newe
             treasure
             ;
             and
             hauing
             gotten
             it
             ,
             wee
             finde
             ,
             that
             the
             paine
             we
             haue
             taken
             to
             enioy
             it
             ,
             is
             nothing
             in
             regard
             of
             the
             torment
             it
             giues
             vs
             after
             that
             we
             are
             owners
             .
             And
             yet
             wee
             stay
             not
             there
             ,
             but
             plunging
             our selues
             still
             in
             this
             gulph
             ,
             wee
             finde
             sooner
             an
             end
             of
             our
             liues
             ,
             then
             of
             our
             Couetousnesse
             .
             
             These
             are
             the
             thornes
             which
             spring
             from
             riches
             ,
             which
             are
             gotten
             with
             paine
             ,
             preserued
             with
             care
             ,
             and
             lost
             with
             griefe
             .
             Pleasures
             and
             delights
             are
             also
             infinite
             ,
             not
             onely
             for
             that
             they
             cannot
             giue
             a
             full
             contentment
             to
             our
             desires
             ,
             but
             also
             for
             that
             the
             number
             is
             so
             great
             ,
             as
             we
             can
             hardly
             reckon
             them
             ,
             or
             at
             least
             giue
             them
             names
             .
             There
             are
             Desires
             of
             the
             eyes
             ,
             which
             represent
             sensible
             beauties
             ,
             of
             which
             we
             finde
             a
             thousand
             fashions
             ,
             the
             search
             whereof
             should
             be
             innocent
             if
             it
             had
             any
             bounds
             ;
             but
             the
             excesse
             of
             our
             Desire
             doth
             blemish
             the
             pursuit
             .
             As
             for
             example
             ,
             Pictures
             ,
             Images
             ,
             Statues
             ,
             Porphyrie
             ,
             Marble
             ,
             Amber
             ,
             C●ystal
             ,
             Iuory
             ,
             Flowers
             ,
             tapistries
             ,
             Diamonds
             ,
             Rubies
             ,
             &
             
             all
             other
             things
             ,
             where
             the
             eye
             discouers
             the
             wonders
             of
             nature
             and
             the
             Art
             of
             man
             ,
             are
             the
             obiects
             of
             an
             innocent
             pleasure
             ,
             if
             we
             could
             vse
             them
             moderately
             .
             But
             wee
             suffer
             our selues
             to
             bee
             transported
             with
             so
             furious
             a
             Desire
             ,
             and
             we
             seeke
             them
             with
             such
             an
             inraged
             heate
             ,
             as
             it
             is
             rather
             a
             madnesse
             then
             a
             Desire
             .
             An
             Ancient
             said
             ,
             That
             nothing
             had
             more
             distasted
             him
             from
             loue
             ,
             and
             the
             Passion
             of
             all
             those
             things
             ,
             then
             to
             see
             the
             stately
             Triumphs
             of
             Rome
             where
             they
             exposed
             to
             the
             sight
             all
             the
             gold
             and
             siluer
             of
             that
             great
             City
             ,
             to
             serue
             for
             an
             ornament
             ;
             and
             carried
             the
             Pictures
             ,
             Images
             ,
             Armes
             ,
             plate
             ,
             pretious
             stones
             ,
             Treasure
             ,
             Tapistry
             ,
             and
             the
             Mooueables
             of
             vanquished
             
             Kings
             ,
             &
             the
             spoyles
             of
             their
             rich
             Prouinces
             ,
             to
             encrease
             their
             glory
             .
             And
             his
             reason
             was
             ,
             for
             that
             (
             said
             he
             )
             all
             this
             pompe
             ,
             all
             this
             lustre
             ,
             all
             this
             glory
             ,
             and
             this
             abundance
             of
             treasure
             ,
             was
             seen
             in
             one
             day
             ,
             and
             then
             vanished
             :
             So
             as
             in
             a
             short
             time
             our
             eyes
             might
             behold
             all
             the
             pride
             not
             only
             of
             Rome
             ,
             but
             of
             the
             world
             .
             This
             was
             to
             make
             a
             man
             wise
             by
             sights
             ,
             whereas
             others
             become
             mad
             .
          
           
             There
             are
             other
             pleasures
             of
             the
             eyes
             ,
             which
             pollute
             by
             the
             excesse
             of
             our
             cupidities
             ,
             and
             by
             the
             disorder
             of
             our
             desires
             :
             as
             when
             our
             eyes
             not
             content
             to
             behold
             the
             beauty
             of
             a
             woman
             ,
             conceiue
             an
             vnchaste
             desire
             .
             Besides
             these
             diuers
             pleasures
             of
             the
             eyes
             ,
             there
             are
             others
             of
             smelling
             ,
             
             hearing
             and
             feeling
             ;
             wherein
             wee
             obserue
             as
             little
             measure
             as
             in
             the
             rest
             .
             Perfumes
             are
             exquisite
             presents
             of
             Nature
             ;
             but
             our
             effeminate
             delicacy
             hath
             made
             the
             vse
             infamous
             and
             shamefull
             .
             Musick
             ,
             consorts
             ,
             and
             the
             sweetnesse
             of
             Instruments
             ,
             were
             things
             which
             wee
             might
             vse
             honestly
             without
             offence
             ;
             but
             we
             haue
             conuerted
             all
             into
             Luxury
             ,
             which
             prophanes
             the
             vse
             .
             And
             amidst
             all
             this
             abundance
             ,
             neither
             doe
             our
             eyes
             satisfie
             their
             Desires
             ,
             by
             so
             many
             obiects
             which
             they
             behold
             ;
             neither
             doe
             our
             eares
             finde
             their
             heate
             quenched
             ,
             nor
             our
             other
             senses
             their
             passions
             ,
             by
             whatsoeuer
             offers
             it selfe
             to
             their
             desires
             .
             The
             other
             pleasures
             wherunto
             man
             is
             addicted
             ,
             as
             play
             ,
             combats
             ,
             
             huntings
             ,
             exercises
             ,
             companies
             ,
             and
             whatsoeuer
             he
             doth
             to
             ease
             the
             cares
             of
             this
             life
             ,
             cannot
             satisfie
             nor
             giue
             any
             full
             contentment
             to
             man
             :
             but
             amidst
             all
             these
             roses
             hee
             stil
             meets
             with
             some
             thornes
             ,
             and
             seekes
             dayly
             after
             newe
             contentment
             ;
             so
             insatiable
             are
             his
             Desires
             .
          
           
             The
             same
             Cupidities
             also
             vary
             according
             to
             the
             ages
             ,
             complexions
             ,
             and
             humours
             of
             those
             which
             are
             toucht
             with
             this
             Passion
             .
             Yong
             men
             are
             passionate
             after
             play
             and
             women
             ,
             and
             exceede
             in
             these
             pleasures
             .
             The
             sicke
             wish
             for
             health
             ,
             as
             the
             souereigne
             good
             of
             his
             life
             ;
             old
             men
             desire
             good
             wine
             ,
             and
             good
             fare
             ,
             which
             seemes
             to
             make
             them
             liue
             againe
             ,
             &
             to
             adde
             new
             vigor
             to
             their
             
             bodies
             .
             Princes
             and
             generous
             spirits
             breath
             nothing
             but
             glory
             ,
             tryumphs
             ,
             and
             trophies
             ,
             which
             serue
             to
             aduance
             them
             beyond
             the
             ordinary
             of
             men
             .
          
           
             They
             which
             are
             of
             a
             sanguine
             and
             hot
             complexion
             ,
             haue
             a
             Passion
             fit
             for
             all
             things
             ,
             and
             they
             pursue
             them
             with
             great
             heate
             ;
             but
             it
             lasts
             not
             long
             ,
             and
             is
             like
             a
             fire
             of
             straw
             ,
             inconstancy
             &
             change
             accompanying
             them
             still
             in
             their
             pursuites
             .
             Whereas
             they
             that
             are
             of
             a
             cold
             constitution
             ,
             haue
             no
             great
             desires
             ,
             by
             reason
             of
             the
             heauinesse
             of
             their
             humors
             :
             But
             they
             are
             obstinate
             in
             their
             pursuits
             ,
             and
             can
             hardly
             bee
             diuerted
             from
             the
             obiect
             ,
             whereunto
             they
             are
             tied
             .
             They
             which
             haue
             the
             least
             
             feeling
             of
             the
             motions
             of
             Desire
             ,
             are
             such
             as
             haue
             no
             apprehensiō
             of
             the
             discōmodities
             and
             miseries
             of
             this
             life
             ,
             as
             they
             that
             are
             young
             ;
             great
             spirits
             ;
             men
             ouertaken
             with
             wine
             ;
             and
             finally
             all
             such
             as
             haue
             much
             blood
             and
             heate
             gathered
             together
             about
             the
             heart
             .
             As
             in
             like
             manner
             ,
             they
             are
             not
             much
             transported
             ,
             which
             haue
             neuer
             felt
             any
             vrgent
             necessity
             .
             For
             as
             feare
             and
             distrustes
             increase
             Desire
             ,
             to
             prouide
             all
             things
             necessary
             for
             the
             preseruation
             of
             this
             life
             ,
             they
             which
             haue
             tasted
             of
             crosses
             ,
             apprehending
             to
             fall
             into
             their
             first
             miseries
             ,
             do
             Desire
             infinite
             things
             ,
             to
             fortifie
             themselues
             against
             all
             accidents
             ;
             supposing
             still
             that
             nothing
             can
             secure
             them
             sufficiently
             .
             
             They
             also
             which
             haue
             little
             blood
             about
             their
             hearts
             ,
             &
             that
             but
             luke-warme
             ,
             haue
             naturally
             cares
             and
             ardent
             desires
             to
             gather
             ;
             for
             that
             they
             feare
             to
             see
             themselues
             fall
             into
             want
             and
             pouerty
             ;
             and
             the
             importune
             care
             they
             haue
             to
             preuent
             this
             misery
             ,
             afflicts
             their
             soules
             ,
             and
             tortures
             their
             minds
             .
             Hence
             it
             comes
             ,
             that
             we
             often
             see
             men
             who
             haue
             bene
             prodigall
             and
             very
             profuse
             in
             their
             youth
             ,
             so
             change
             their
             inclinations
             ,
             as
             when
             they
             come
             to
             age
             ,
             there
             can
             be
             nothing
             noted
             in
             them
             but
             base
             couetousnes
             in
             all
             their
             actions
             :
             whereas
             on
             the
             other
             side
             wee
             commonly
             see
             that
             wine
             and
             Loue
             make
             couetous
             men
             bountifull
             .
          
           
             Finally
             when
             we
             haue
             gotten
             
             with
             much
             paine
             the
             goods
             which
             we
             enioy
             ,
             wee
             shew
             more
             vehemency
             to
             keepe
             them
             .
             The
             which
             may
             arise
             from
             two
             causes
             ,
             either
             for
             that
             we
             feare
             to
             fall
             againe
             into
             the
             necessity
             in
             which
             we
             haue
             bene
             ,
             and
             apprehend
             to
             see
             our selues
             forced
             to
             take
             new
             paines
             ,
             and
             to
             vndergo
             new
             toyles
             to
             recouer
             our
             estates
             .
             Or
             else
             for
             that
             the
             things
             which
             we
             haue
             gotten
             with
             sweat
             and
             danger
             ,
             are
             more
             deare
             vnto
             vs
             ,
             then
             those
             which
             come
             without
             labour
             and
             paine
             .
             So
             we
             see
             a
             young
             Heire
             ,
             which
             comes
             to
             a
             great
             Estate
             by
             the
             death
             of
             his
             father
             ,
             will
             bountifully
             bestow
             his
             gold
             and
             siluer
             ,
             and
             dissipate
             within
             few
             dayes
             ,
             what
             his
             miserable
             father
             had
             bene
             long
             a
             
             gathering
             ,
             and
             which
             he
             had
             not
             gotten
             but
             with
             infinite
             torments
             both
             of
             body
             and
             mind
             .
             Whereas
             a
             Merchant
             ,
             who
             hath
             tried
             the
             dangers
             of
             traffique
             ;
             who
             hath
             grown
             pale
             a
             thousand
             times
             at
             Sea
             during
             his
             voyages
             ;
             who
             hath
             seene
             himselfe
             often
             neere
             death
             ,
             and
             ready
             to
             fall
             into
             the
             hands
             of
             Pyrates
             or
             theeues
             ,
             will
             not
             thrust
             his
             hand
             rashly
             into
             his
             coffers
             ,
             nor
             distribute
             his
             mony
             but
             with
             great
             stayednesse
             ,
             and
             wonderfull
             discretion
             ,
             which
             may
             make
             him
             to
             bee
             held
             base
             and
             couetous
             .
             Doubtlesse
             wee
             haue
             seene
             in
             our
             times
             the
             most
             generous
             Prince
             of
             the
             world
             ,
             who
             shewed
             no
             such
             magnificence
             in
             the
             bestowing
             of
             his
             excessiue
             treasures
             ,
             as
             the
             
             glory
             of
             his
             birth
             and
             the
             splendor
             of
             his
             other
             actions
             seemed
             to
             require
             .
             So
             as
             many
             had
             a
             conceite
             that
             he
             feared
             to
             fall
             into
             his
             first
             necessities
             ;
             but
             doubtlesse
             his
             good
             husbandry
             was
             far
             better
             then
             our
             profusions
             .
          
           
             Wee
             haue
             spoken
             sufficiently
             of
             this
             Passion
             of
             Desire
             ,
             the
             which
             hauing
             in
             a
             manner
             all
             things
             common
             with
             Loue
             ,
             it
             shall
             not
             need
             any
             longer
             Treaty
             ,
             nor
             more
             words
             to
             explaine
             it
             .
             As
             for
             the
             Passion
             which
             is
             contrary
             vnto
             it
             ,
             as
             it
             hath
             no
             name
             ,
             (
             although
             it
             bee
             the
             same
             which
             makes
             vs
             abhorre
             and
             fly
             that
             which
             wee
             thinke
             is
             hurtfull
             to
             our
             nature
             ,
             )
             so
             it
             is
             not
             needfull
             to
             seeke
             out
             the
             conditions
             and
             particularities
             ,
             seeing
             they
             
             are
             in
             a
             manner
             the
             same
             which
             we
             haue
             obserued
             vppon
             the
             subiect
             of
             Hatred
             .
             Moreouer
             ,
             that
             from
             the
             nature
             of
             Desire
             ,
             we
             may
             gather
             what
             that
             of
             horror
             is
             ,
             seeing
             that
             one
             contrary
             deciphers
             another
             .
          
        
         
           
             Of
             Pleasure
             or
             Delight
             .
             CHAP.
             1.
             
          
           
             AS
             this
             great
             Fabricke
             of
             the
             heauens
             makes
             his
             motion
             vppon
             the
             two
             Poles
             of
             the
             world
             ,
             which
             are
             as
             it
             were
             the
             two
             points
             where
             it
             beginnes
             and
             ends
             :
             So
             it
             seemes
             that
             all
             the
             Passions
             of
             our
             soules
             depend
             vpon
             
             Pleasure
             and
             Paine
             ,
             which
             grow
             from
             the
             contentment
             or
             distaste
             which
             we
             receiue
             from
             the
             diuerse
             obiects
             which
             present
             themselues
             vnto
             vs
             in
             the
             course
             of
             this
             life
             .
             If
             we
             loue
             ,
             it
             is
             for
             that
             wee
             finde
             a
             sweetnes
             in
             the
             subiect
             that
             doth
             rauish
             vs.
             And
             if
             we
             hate
             ,
             it
             is
             in
             regard
             that
             wee
             imagine
             the
             obiect
             which
             presents
             it selfe
             vnto
             our
             imagination
             ,
             is
             full
             of
             griefe
             ,
             contrary
             to
             our
             apprehension
             .
             The
             pleasure
             wee
             take
             in
             the
             Idea
             of
             a
             good
             thing
             ,
             which
             we
             enioy
             not
             ,
             and
             yet
             promise
             to
             ourselues
             the
             possession
             in
             pursuing
             it
             constantly
             ,
             begets
             hope
             :
             as
             contrariwise
             ,
             when
             we
             think
             it
             is
             not
             in
             our
             power
             to
             obtaine
             it
             ,
             the
             griefe
             wee
             haue
             afflicts
             vs
             ,
             and
             leades
             vs
             to
             
             despaire
             .
             Desires
             in
             like
             manner
             are
             framed
             in
             vs
             by
             the
             imagination
             we
             haue
             of
             a
             benefit
             which
             may
             giue
             vs
             content
             ;
             and
             the
             distaste
             wee
             haue
             of
             things
             which
             we
             flie
             ,
             is
             ,
             for
             that
             we
             imagine
             they
             may
             cause
             our
             discontent
             and
             vexation
             .
             So
             as
             in
             all
             the
             other
             Passions
             wee
             still
             finde
             Ple●sure
             and
             griefe
             intermixt
             ,
             in
             regard
             whereof
             ,
             wee
             may
             rightly
             tearme
             them
             the
             two
             springs
             and
             fountaines
             ,
             from
             whence
             deriue
             and
             flow
             all
             the
             other
             Passions
             .
             Yet
             they
             haue
             their
             particular
             reasons
             and
             considerations
             ,
             which
             giue
             them
             their
             rancke
             ,
             and
             put
             them
             in
             the
             number
             of
             other
             Passions
             duly
             &
             exactly
             considered
             .
             Wherefore
             Pleasure
             or
             Delight
             is
             
               a
               Passion
               &
               motion
               ,
               which
               is
               framed
               in
               our
               
               soules
               with
               a
               certaine
               sweetnes
               which
               filles
               our
               senses
               with
               contentment
               and
               ioy
               ,
               when
               as
               they
               receiue
               the
               impression
               ,
               by
               the
               enioying
               of
               a
               good
               which
               is
               pleasing
               vnto
               them
               :
               Or
               else
               ,
            
             Pleasure
             
               is
               a
            
             Passion
             
               which
               proceedes
               from
               the
               sweetnesse
               which
               our
               senses
               receiue
               from
               the
               obiects
               which
               delight
               them
               .
            
             Or
             to
             vse
             Aristotles
             definition
             ;
             Pleasure
             
               is
               a
               motion
               of
               the
               soule
               ,
               which
               putts
               it
               suddenly
               and
               sensibly
               in
               an
               estate
               fit
               for
               the
               nature
               of
               man.
            
             Whereupon
             wee
             must
             first
             obserue
             ,
             that
             as
             things
             meerely
             naturall
             tend
             to
             their
             perfections
             ,
             by
             those
             meanes
             which
             nature
             hath
             prescribed
             ;
             so
             all
             creatures
             striue
             to
             attaine
             vnto
             those
             which
             are
             proper
             vnto
             them
             ,
             by
             the
             meanes
             which
             the
             same
             nature
             hath
             
             made
             subiect
             to
             their
             power
             .
             But
             there
             is
             this
             difference
             betwixt
             insēsible
             creatures
             &
             those
             which
             haue
             sense
             ,
             that
             the
             insēsible
             hauing
             attained
             to
             the
             height
             of
             their
             perfection
             ,
             feele
             no
             ioy
             .
             So
             as
             it
             seemes
             ,
             the
             Sun
             is
             vnhappy
             in
             that
             respect
             ,
             that
             being
             indued
             with
             such
             a
             shining
             brightnesse
             ,
             and
             such
             perfect
             beauty
             ,
             yet
             it
             hath
             no
             feeling
             nor
             knowledge
             of
             his
             glory
             ;
             whereas
             creatures
             haue
             a
             feeling
             of
             their
             good
             when
             they
             haue
             gotten
             it
             .
             So
             as
             this
             feeling
             filles
             their
             senses
             with
             ioy
             ,
             and
             causeth
             pleasure
             ,
             which
             makes
             their
             nature
             cōtent
             :
             let
             vs
             now
             see
             what
             conditiōs
             are
             necessary
             to
             frame
             this
             delight
             ,
             &
             to
             beget
             in
             vs
             the
             pleasure
             of
             things
             which
             touch
             our
             senses
             .
          
           
           
             First
             of
             all
             ,
             the
             good
             must
             be
             vnited
             to
             our
             senses
             ,
             be
             it
             really
             &
             in
             effect
             ,
             or
             in
             thought
             and
             imagination
             .
             For
             wee
             must
             remember
             in
             all
             this
             Treaty
             of
             
               Humaine
               Passions
            
             ,
             that
             it
             imports
             not
             for
             to
             stir
             them
             vp
             ,
             that
             the
             obiect
             which
             incites
             the
             motions
             be
             really
             in
             the
             nature
             of
             things
             ,
             or
             simply
             in
             the
             imagination
             :
             for
             that
             there
             are
             some
             men
             which
             suffer
             themselues
             to
             be
             more
             transported
             with
             the
             images
             which
             Fancy
             frames
             in
             their
             braines
             ,
             then
             by
             the
             true
             obiects
             of
             things
             which
             subsist
             really
             .
             As
             we
             reade
             in
             Histories
             ,
             that
             a
             certaine
             Athenian
             called
             Thrasillus
             had
             a
             certaine
             foolish
             conceite
             ,
             that
             all
             the
             shipps
             ▪
             with
             their
             loading
             ,
             which
             came
             into
             the
             Port
             
             of
             Pyrea
             were
             his
             .
             But
             when
             as
             his
             friends
             had
             caused
             his
             braine
             to
             be
             purged
             ,
             and
             had
             brought
             him
             to
             his
             right
             senses
             ;
             he
             complained
             of
             them
             ,
             and
             blamed
             them
             for
             that
             they
             had
             depriued
             him
             of
             an
             infinite
             content
             .
          
           
             Moreouer
             it
             is
             requisite
             in
             Pleasure
             ,
             that
             the
             obiect
             of
             good
             which
             makes
             an
             impression
             in
             our
             senses
             ,
             should
             be
             agreeable
             to
             our
             nature
             .
          
           
             The
             which
             cannot
             be
             ,
             if
             it
             be
             not
             in
             some
             sort
             agreeable
             vnto
             their
             capacity
             .
             Wherefore
             there
             must
             bee
             such
             an
             agreement
             and
             proportion
             betwixt
             the
             senses
             and
             obiect
             ,
             as
             there
             may
             bee
             betwixt
             them
             a
             certaine
             resemblance
             and
             affinity
             ,
             so
             as
             that
             which
             caused
             the
             Pleasure
             must
             neither
             bee
             too
             
             strong
             nor
             too
             weake
             ,
             to
             make
             his
             impression
             .
             Wherefore
             a
             moderate
             light
             is
             more
             pleasing
             to
             our
             eyes
             then
             that
             which
             is
             more
             glistring
             .
             And
             in
             like
             manner
             a
             sweete
             sound
             cōtents
             the
             eare
             more
             then
             that
             which
             is
             loud
             .
          
           
             And
             we
             take
             more
             delight
             in
             a
             speech
             which
             we
             vnderstand
             ,
             then
             when
             wee
             vnderstand
             not
             the
             words
             ;
             for
             that
             this
             intelligence
             wee
             haue
             of
             the
             words
             ,
             frames
             a
             kind
             of
             conformity
             betwixt
             them
             and
             vs
             ,
             whereby
             the
             speech
             doth
             insinuate
             sweetly
             into
             our
             eares
             ,
             and
             makes
             a
             more
             pleasing
             impression
             in
             our
             soule
             .
          
           
             Thirdly
             ,
             it
             is
             requisite
             to
             breed
             delight
             in
             our
             senses
             ,
             that
             wee
             haue
             knowledge
             of
             the
             good
             which
             breeds
             the
             
             impression
             ,
             and
             that
             we
             find
             it
             is
             fit
             for
             vs
             ,
             &
             that
             we
             enioy
             it
             either
             in
             effect
             ,
             or
             by
             imagination
             :
             For
             that
             we
             cannot
             receiue
             any
             ioy
             of
             a
             thing
             vnknowne
             ,
             or
             which
             we
             find
             not
             that
             it
             is
             good
             for
             vs
             ,
             or
             are
             ignorant
             that
             it
             is
             in
             our
             power
             .
             So
             a
             hidden
             friendship
             doth
             nothing
             touch
             vs
             ,
             and
             yet
             if
             we
             had
             any
             perfect
             knowledge
             ,
             we
             should
             be
             rauished
             with
             ioy
             ,
             and
             burne
             with
             desire
             to
             imbrace
             it
             .
             Finally
             ,
             it
             is
             requisite
             to
             beget
             Pleasure
             in
             our
             soules
             ,
             that
             our
             Appetite
             (
             from
             whence
             desires
             do
             arise
             )
             should
             receiue
             an
             alteration
             or
             change
             by
             a
             sweet
             impression
             ,
             which
             the
             obiect
             (
             being
             the
             cause
             )
             makes
             in
             our
             senses
             .
             For
             this
             sweetnesse
             is
             of
             the
             Essence
             of
             Pleasure
             ,
             
             which
             cannot
             subsist
             without
             her
             :
             wherefore
             shee
             consists
             rather
             in
             the
             end
             of
             the
             motion
             then
             in
             all
             the
             rest
             of
             her
             progresse
             ;
             therefore
             Aristotle
             tearmes
             it
             ,
             not
             onely
             a
             motion
             ,
             but
             also
             a
             rest
             of
             the
             soule
             .
             In
             the
             mean
             time
             there
             are
             two
             kinds
             of
             appetites
             in
             man
             ,
             that
             is
             to
             say
             ,
             the
             intellectuall
             ,
             which
             is
             the
             reasonable
             will
             ,
             and
             the
             sensitiue
             ,
             which
             is
             diuided
             into
             the
             Irascible
             and
             Concupiscible
             ,
             as
             we
             haue
             said
             :
             the
             intellectuall
             reioyceth
             at
             good
             things
             which
             are
             conformable
             to
             reason
             ,
             whereof
             the
             vnderstanding
             is
             iudge
             .
          
           
             And
             the
             Sensitiue
             takes
             delight
             in
             things
             which
             concerne
             the
             senses
             .
             We
             also
             obserue
             this
             difference
             ,
             that
             those
             things
             which
             delight
             
             the
             senses
             ,
             cause
             a
             sensible
             alteration
             in
             the
             body
             .
             As
             in
             ioy
             wee
             feele
             our
             heart
             open
             and
             dilate
             it selfe
             ;
             especially
             if
             this
             ioy
             proceede
             from
             an
             vnexpected
             thing
             which
             concernes
             vs
             much
             ,
             it
             may
             be
             so
             mooued
             and
             agitated
             ,
             as
             death
             may
             follow
             .
             As
             it
             happened
             in
             those
             women
             of
             Carthage
             ,
             who
             hauing
             newes
             that
             their
             sonnes
             had
             beene
             slaine
             in
             battaile
             ,
             when
             as
             they
             saw
             them
             liuing
             before
             their
             eyes
             :
             this
             ioy
             happening
             contrary
             to
             their
             hopes
             ,
             they
             dyed
             suddainely
             .
             But
             the
             pleasures
             of
             reason
             cause
             no
             other
             thing
             then
             a
             simple
             motion
             of
             the
             will
             ,
             which
             reioyceth
             the
             minde
             without
             any
             alteration
             of
             the
             body
             ,
             vnlesse
             it
             extend
             vnto
             the
             senses
             .
             Wherefore
             some
             affirme
             
             that
             this
             kinde
             of
             ioy
             is
             found
             in
             the
             Essence
             of
             God
             ,
             and
             in
             the
             nature
             of
             Angels
             .
             And
             they
             are
             accustomed
             to
             propound
             a
             question
             vpon
             this
             subiect
             ,
             which
             be
             the
             greatest
             pleasures
             ,
             and
             delight
             most
             ,
             whether
             those
             of
             reason
             ,
             or
             those
             of
             the
             senses
             .
             But
             the
             answer
             is
             easie
             ,
             for
             that
             vndoubtedly
             ,
             the
             intellectuall
             and
             those
             of
             the
             minde
             (
             if
             we
             consider
             them
             in
             themselues
             )
             are
             more
             delightfull
             then
             those
             of
             the
             senses
             .
             And
             this
             made
             Aristotle
             to
             say
             ,
             that
             the
             sweetest
             and
             most
             pleasing
             content
             ,
             wee
             can
             haue
             in
             this
             life
             ,
             is
             that
             which
             proceedes
             from
             the
             exercises
             and
             actions
             of
             wisedome
             ,
             which
             is
             spent
             in
             the
             contemplation
             of
             the
             first
             causes
             .
             The
             reason
             why
             
             the
             pleasures
             of
             the
             minde
             haue
             an
             aduātage
             ouer
             those
             of
             the
             body
             ,
             is
             ,
             for
             that
             to
             cause
             pleasure
             or
             delight
             in
             vs
             ,
             there
             must
             concurre
             three
             things
             ;
             that
             is
             to
             say
             ,
             the
             obiect
             vnited
             to
             the
             power
             ;
             the
             power
             to
             the
             which
             it
             is
             vnited
             ;
             and
             the
             actuall
             vnion
             of
             the
             one
             with
             the
             other
             ,
             which
             presupposeth
             knowledge
             of
             this
             good
             .
             As
             for
             example
             ,
             to
             beget
             the
             pleasures
             of
             our
             taste
             ,
             there
             must
             bee
             delicate
             meates
             ,
             a
             taste
             well
             disposed
             ,
             and
             moreouer
             the
             vnion
             of
             these
             two
             things
             must
             bee
             made
             by
             the
             naturall
             organs
             ,
             with
             his
             knowledge
             ,
             that
             must
             receiue
             the
             impression
             of
             this
             pleasure
             .
             For
             if
             the
             most
             exquisite
             meates
             were
             put
             into
             the
             mouth
             of
             a
             man
             that
             slept
             ,
             hee
             should
             receiue
             
             no
             pleasure
             ,
             for
             that
             hee
             had
             no
             feeling
             nor
             knowledge
             .
             And
             first
             of
             all
             ,
             the
             goods
             of
             the
             minde
             (
             in
             the
             enioying
             whereof
             consist
             the
             intellectuall
             pleasures
             )
             are
             more
             noble
             and
             more
             louely
             then
             all
             the
             goods
             of
             the
             senses
             and
             body
             :
             whereof
             we
             haue
             a
             notable
             proofe
             in
             that
             wee
             see
             men
             (
             yea
             ,
             most
             abandoned
             to
             vice
             )
             depriue
             themselues
             of
             the
             sweetest
             pleasures
             of
             the
             body
             ,
             to
             purchase
             glory
             ,
             which
             is
             a
             good
             of
             the
             mind
             .
             So
             they
             sayd
             of
             Caesar
             ,
             who
             in
             his
             great
             inclination
             to
             loue
             and
             women
             ,
             renounced
             all
             his
             pleasures
             to
             get
             the
             honor
             of
             a
             Triumph
             .
          
           
             Moreouer
             ,
             the
             power
             of
             the
             will
             ,
             in
             which
             is
             made
             the
             impression
             of
             these
             kinde
             of
             Pleasures
             ,
             being
             intellectuall
             :
             
             and
             much
             more
             excellent
             then
             the
             senses
             which
             are
             corporeall
             ,
             the
             actions
             which
             she
             produceth
             and
             which
             are
             followed
             by
             these
             Pleasures
             ,
             are
             also
             more
             noble
             then
             those
             which
             deriue
             from
             the
             senses
             .
             And
             by
             consequence
             ,
             the
             vnion
             which
             is
             made
             of
             spirituall
             obiects
             with
             the
             will
             ,
             is
             farre
             more
             strict
             ;
             more
             worthy
             ,
             and
             more
             durable
             ,
             then
             that
             which
             happens
             betwixt
             the
             senses
             and
             the
             obiects
             ,
             which
             they
             pursue
             .
             It
             is
             more
             strict
             ,
             for
             that
             the
             senses
             regard
             onely
             the
             superficies
             of
             things
             ,
             and
             doe
             not
             busie
             themselues
             but
             to
             consider
             the
             accidents
             which
             inuiron
             them
             :
             as
             colours
             ,
             smelling
             ,
             noyse
             ,
             sweetnesse
             ,
             and
             the
             like
             ;
             whereas
             the
             vnderstanding
             pierceth
             
             into
             the
             Essence
             and
             substance
             of
             the
             obiects
             .
             It
             is
             more
             worthy
             ,
             for
             that
             it
             is
             made
             without
             any
             alteration
             or
             corporeall
             change
             :
             whereas
             the
             obiect
             pleasing
             to
             the
             senses
             ,
             cannot
             be
             vnited
             with
             them
             ,
             but
             it
             will
             cause
             some
             kinde
             of
             change
             which
             is
             full
             of
             imperfection
             .
          
           
             It
             is
             more
             durable
             ,
             for
             that
             the
             obiects
             of
             the
             sēses
             are
             of
             perishable
             goods
             which
             soon
             faile
             ,
             whereas
             the
             obiects
             of
             the
             minde
             are
             of
             eternall
             felicity
             which
             continues
             for
             euer
             .
             Yet
             it
             is
             true
             ,
             that
             the
             obiects
             of
             the
             senses
             make
             a
             more
             violent
             impression
             in
             our
             soules
             ,
             and
             that
             the
             pleasure
             which
             we
             receiue
             ,
             toucheth
             vs
             much
             more
             then
             that
             which
             the
             spirits
             gathers
             from
             the
             obiects
             which
             
             are
             pleasing
             vnto
             it
             .
             The
             which
             happens
             first
             ,
             for
             that
             the
             goods
             of
             the
             body
             are
             borne
             with
             vs
             ,
             encrease
             with
             vs
             ,
             and
             are
             preserued
             with
             vs·
             So
             as
             handling
             them
             daily
             and
             hourely
             ,
             we
             haue
             a
             more
             exact
             knowledge
             then
             of
             the
             goods
             of
             the
             vnderstanding
             ,
             which
             are
             remoued
             from
             vs.
             
          
           
             We
             haue
             said
             ,
             that
             knowledge
             is
             necessary
             for
             the
             enioying
             of
             pleasures
             :
             wherefore
             ,
             where
             this
             knowledge
             hath
             least
             power
             ,
             there
             the
             pleasures
             are
             least
             sensible
             .
             This
             also
             happens
             ,
             for
             that
             we
             vse
             pleasures
             as
             remedies
             and
             cures
             against
             the
             crosses
             ,
             troubles
             ,
             and
             cares
             of
             this
             life
             ,
             which
             are
             sweetned
             ,
             and
             as
             it
             were
             charmed
             by
             their
             presence
             .
             But
             most
             men
             being
             
             either
             indisposed
             ,
             or
             not
             capable
             to
             raise
             themselues
             vp
             to
             spiritual
             consolations
             ,
             seeke
             and
             tye
             themselues
             to
             pleasing
             obiects
             ,
             which
             present
             thēselues
             easily
             to
             their
             senses
             .
             The
             which
             is
             fortified
             ,
             for
             that
             the
             sweetnesse
             of
             obiects
             which
             delight
             our
             senses
             ,
             are
             suddainely
             tasted
             ,
             and
             doe
             not
             much
             trouble
             vs
             to
             seeke
             them
             .
             It
             is
             an
             infallible
             Maxime
             in
             Philosophy
             ,
             that
             the
             obiects
             by
             their
             presence
             ,
             make
             a
             more
             powerfull
             impression
             in
             our
             soules
             ,
             then
             when
             they
             are
             absent
             .
             And
             those
             things
             which
             giue
             vs
             least
             paine
             ,
             are
             most
             sweete
             in
             their
             acquisition
             :
             so
             as
             for
             all
             these
             considerations
             ,
             the
             Pleasures
             of
             the
             body
             seeme
             vnto
             vs
             greater
             then
             those
             of
             the
             minde
             .
             We
             may
             say
             in
             
             a
             word
             ,
             that
             those
             of
             the
             senses
             are
             more
             sēsible
             ,
             but
             these
             more
             perfect
             ,
             &
             more
             excellent
             .
             In
             the
             mean
             time
             ,
             all
             the
             wise
             men
             of
             the
             world
             exhort
             vs
             to
             set
             a
             careful
             guard
             ouer
             the
             Pleasures
             of
             the
             senses
             ,
             which
             they
             call
             the
             poyson
             of
             the
             minde
             .
             For
             the
             which
             wee
             must
             the
             more
             carefully
             prouide
             ;
             for
             that
             these
             Passions
             are
             accompanied
             with
             a
             certaine
             sweetenesse
             which
             flatters
             vs
             at
             her
             first
             approach
             ,
             and
             surprizeth
             our
             iudgement
             ,
             and
             charmes
             it
             in
             such
             sort
             ,
             as
             it
             helpes
             to
             deceiue
             it selfe
             .
             So
             as
             in
             this
             subiect
             wee
             must
             imitate
             those
             wise
             old
             men
             of
             Troy
             ,
             who
             counselled
             Priam
             to
             send
             backe
             Hellen
             to
             the
             Grecians
             ,
             and
             not
             suffer
             himselfe
             to
             be
             any
             longer
             abused
             
             with
             the
             charms
             of
             her
             great
             beauty
             :
             for
             that
             keeping
             her
             within
             their
             City
             ,
             was
             to
             entertaine
             the
             siege
             of
             a
             fatall
             and
             dangerous
             warre
             ,
             and
             to
             nourish
             a
             fire
             which
             would
             consume
             it
             to
             ashes
             .
          
           
             The
             euent
             did
             shew
             ,
             that
             it
             was
             wisely
             fore-seene
             ,
             and
             pronounced
             as
             an
             Oracle
             ▪
             for
             in
             the
             same
             manner
             wee
             should
             chase
             from
             vs
             the
             obiects
             of
             Pleasures
             ,
             lest
             they
             be
             the
             cause
             of
             our
             ruine
             .
             To
             which
             purpose
             an
             Ancient
             said
             ,
             That
             nature
             had
             engrafted
             no
             such
             pernicious
             Desires
             ,
             as
             those
             of
             the
             Pleasures
             of
             the
             body
             :
             for
             that
             these
             desires
             growing
             vnbridled
             ,
             doe
             so
             enflame
             the
             courages
             where
             they
             get
             possession
             ,
             as
             they
             leaue
             nothing
             vndone
             to
             content
             their
             Passion
             .
             
             Whence
             spring
             treacheries
             and
             treasons
             ,
             which
             make
             men
             to
             sell
             their
             friends
             and
             countrey
             :
             from
             thence
             proceedes
             ruines
             and
             defolation
             of
             Estates
             ,
             &
             the
             conspiracies
             against
             Common
             weales
             .
             As
             it
             appeared
             in
             that
             of
             Catilyne
             ,
             who
             practized
             the
             ruine
             of
             Rome
             :
             from
             thence
             the
             murthers
             ,
             violences
             ,
             burnings
             ,
             and
             all
             the
             miseries
             of
             this
             life
             ,
             take
             their
             spring
             and
             beginning
             .
             The
             reason
             is
             ,
             for
             that
             pleasures
             quench
             the
             Iudgement
             ,
             and
             smother
             all
             the
             seedes
             of
             vertue
             and
             wisedome
             in
             man
             ;
             the
             which
             they
             effect
             more
             powerfully
             ,
             when
             they
             are
             most
             violent
             :
             as
             it
             appeares
             in
             those
             which
             are
             transported
             with
             Loue
             ,
             who
             are
             not
             maisters
             of
             themselues
             ,
             
             but
             suffer
             themselues
             to
             be
             wholy
             guided
             by
             their
             Passions
             :
             wherefore
             a
             wiseman
             of
             the
             world
             was
             wont
             to
             say
             ,
             that
             he
             had
             rather
             fall
             into
             frenzy
             ,
             then
             suffer
             himselfe
             to
             bee
             surprized
             with
             Pleasures
             ;
             for
             that
             ,
             sayd
             hee
             ,
             Physitians
             may
             cure
             madnes
             ,
             by
             purging
             the
             braine
             with
             Helleborum
             ,
             whereas
             Pleasures
             depriue
             man
             of
             his
             iudgement
             ,
             without
             hope
             of
             remedy
             for
             his
             infirmity
             .
          
           
             But
             for
             that
             there
             are
             Pleasures
             not
             only
             of
             the
             mind
             ,
             but
             of
             the
             body
             and
             senses
             ,
             which
             are
             meerely
             innocent
             ,
             as
             the
             Pleasure
             we
             receiue
             by
             Pictures
             ,
             Perfumes
             ,
             honest
             exercises
             ,
             and
             other
             things
             which
             bring
             a
             chast
             content
             ;
             it
             shall
             bee
             conuenient
             to
             know
             what
             the
             causes
             and
             
             obiects
             bee
             ,
             to
             the
             end
             wee
             may
             of
             our selues
             iudge
             ,
             which
             are
             lawfull
             ,
             and
             which
             are
             interdicted
             ,
             and
             to
             bee
             abhorred
             .
             First
             then
             ,
             things
             necessary
             for
             preseruation
             of
             our
             nature
             ,
             as
             drinking
             ,
             and
             eating
             ,
             are
             pleasing
             vnto
             man
             ,
             and
             the
             which
             he
             vseth
             with
             a
             delight
             ,
             which
             moderation
             and
             temperance
             make
             innocent
             .
             Secondly
             ,
             men
             take
             a
             singular
             delight
             in
             things
             to
             the
             which
             they
             haue
             beene
             long
             framed
             and
             accustomed
             ,
             for
             that
             custome
             is
             as
             it
             were
             another
             nature
             ,
             considering
             that
             the
             things
             whereunto
             wee
             haue
             bene
             accustomed
             ,
             and
             whereof
             there
             is
             framed
             a
             long
             habite
             ,
             by
             continuall
             exercise
             ,
             haue
             a
             great
             affinity
             with
             those
             of
             nature
             .
             Thirdly
             ,
             the
             
             things
             which
             are
             conformable
             to
             our
             nature
             and
             disposition
             ,
             are
             pleasing
             ;
             for
             that
             they
             force
             vs
             not
             in
             any
             sort
             ,
             but
             insinuate
             sweetely
             into
             our
             senses
             :
             Whereas
             on
             the
             other
             side
             ,
             whatsoeuer
             brings
             any
             constraint
             vexeth
             vs
             ,
             as
             studies
             ,
             serious
             affaires
             ,
             disputations
             ,
             and
             such
             like
             ,
             are
             importune
             and
             troublesome
             ;
             for
             that
             they
             constraine
             and
             force
             our
             inclinations
             ,
             vnlesse
             that
             custome
             hath
             taken
             away
             the
             bitternes
             .
             Whereas
             their
             contrary
             please
             vs
             ,
             as
             rest
             ,
             sleepe
             ,
             play
             ▪
             cessation
             from
             labour
             ,
             sights
             ,
             and
             such
             like
             ,
             in
             which
             wee
             finde
             not
             any
             constraint
             .
             Fourthly
             ,
             whatsoeuer
             flatters
             our
             desires
             ,
             giues
             vs
             ioy
             and
             Pleasure
             ,
             for
             that
             these
             kinds
             of
             Cupidities
             ,
             are
             properly
             the
             desires
             of
             
             things
             which
             we
             imagine
             are
             pleasing
             ,
             and
             rauish
             our
             senses
             :
             For
             whatsoeuer
             flatters
             our
             senses
             ,
             and
             delights
             our
             imagination
             ,
             causeth
             Pleasure
             and
             content
             .
             So
             euery
             kind
             of
             good
             ,
             bee
             it
             that
             which
             is
             present
             ,
             or
             past
             ,
             or
             to
             come
             ,
             doth
             giue
             a
             content
             by
             the
             presence
             or
             by
             the
             imagination
             ;
             for
             that
             it
             delights
             our
             senses
             ,
             and
             is
             pleasing
             to
             our
             fancy
             ,
             which
             is
             a
             delicate
             power
             ,
             &
             easily
             toucht
             with
             the
             sweeetnesse
             of
             her
             obiect
             ,
             how
             small
             soeuer
             .
             Wherefore
             they
             that
             remember
             the
             good
             things
             which
             they
             haue
             tasted
             ▪
             and
             those
             which
             they
             hope
             for
             in
             future
             ,
             hauing
             these
             things
             imprinted
             in
             their
             fancy
             ,
             feele
             a
             ioy
             .
             Whereby
             it
             appeares
             plainely
             ,
             that
             all
             Pleasure
             and
             Delight
             
             consists
             either
             in
             the
             feeling
             of
             things
             present
             ,
             or
             in
             the
             remembrance
             of
             things
             past
             ,
             or
             in
             the
             hope
             of
             those
             which
             are
             to
             come
             .
             For
             we
             taste
             and
             feele
             the
             present
             ,
             we
             remember
             those
             that
             are
             past
             ,
             and
             we
             hope
             for
             the
             future
             .
             And
             doubtlesse
             the
             things
             which
             are
             grauen
             in
             our
             memory
             please
             vs
             much
             ,
             not
             only
             those
             which
             were
             sweete
             in
             the
             action
             ,
             but
             euen
             those
             which
             we
             haue
             tasted
             with
             some
             bitternesse
             ,
             especially
             when
             as
             the
             paines
             and
             toiles
             we
             haue
             indured
             are
             ended
             to
             our
             profite
             &
             honor
             :
             which
             made
             an
             Ancientto
             say
             ,
             that
             it
             was
             a
             sweete
             thing
             to
             remember
             trauailes
             past
             .
             So
             souldiers
             glory
             of
             their
             dangers
             past
             ,
             and
             relate
             with
             singular
             content
             ,
             the
             wounds
             
             they
             haue
             receiued
             in
             combatts
             .
          
           
             They
             which
             haue
             escaped
             dangers
             at
             Sea
             ,
             or
             made
             great
             and
             desperate
             voyages
             by
             land
             ,
             haue
             the
             same
             content
             to
             relate
             the
             hazards
             and
             fortunes
             which
             they
             haue
             runne
             and
             surmounted
             .
             The
             reason
             of
             this
             ioy
             ,
             and
             the
             cause
             of
             this
             content
             ,
             is
             ,
             for
             that
             it
             is
             a
             sweete
             thing
             to
             be
             freed
             from
             a
             mischiefe
             ,
             especially
             when
             it
             hath
             giuen
             vs
             great
             afflictions
             and
             apprehensions
             .
          
           
             But
             as
             for
             that
             which
             regards
             things
             which
             depend
             of
             hope
             ,
             all
             those
             things
             whose
             presence
             and
             enioying
             we
             imagine
             will
             bee
             pleasing
             or
             profitable
             ,
             and
             which
             will
             cause
             vs
             no
             kind
             of
             discontent
             ,
             excite
             Pleasure
             in
             our
             
             senses
             ,
             be
             it
             when
             we
             remember
             them
             ,
             or
             when
             wee
             hope
             for
             them
             .
             So
             as
             whatsoeuer
             we
             imagine
             as
             a
             good
             which
             may
             befall
             vs
             ,
             is
             pleasing
             vnto
             our
             thoughts
             :
             By
             reason
             whereof
             ,
             (
             as
             wee
             will
             shew
             hereafter
             )
             we
             feele
             a
             content
             in
             choller
             ,
             for
             that
             no
             man
             is
             angry
             ,
             but
             with
             hope
             to
             bee
             reuenged
             ,
             the
             which
             hee
             reputs
             for
             a
             great
             good
             .
             Wherefore
             Homer
             made
             Achilles
             to
             say
             ,
             that
             choller
             disperst
             it selfe
             in
             a
             great
             courage
             ,
             more
             sweetely
             then
             hony
             .
          
           
             For
             as
             much
             then
             as
             what
             we
             remember
             or
             hope
             for
             ,
             as
             a
             thing
             pleasing
             and
             sweete
             vnto
             our
             thoughts
             ,
             excites
             ioy
             in
             our
             hearts
             ,
             therefore
             most
             of
             the
             desires
             of
             men
             are
             accompanied
             with
             some
             Pleasure
             
             and
             delight
             :
             For
             when
             as
             they
             remember
             how
             they
             haue
             plaied
             ,
             or
             when
             as
             they
             imagine
             after
             what
             manner
             they
             hope
             to
             play
             ,
             they
             feele
             a
             sensible
             content
             and
             a
             new
             ioy
             ,
             which
             represents
             vnto
             them
             the
             image
             of
             the
             true
             enioying
             .
             As
             it
             happens
             to
             those
             which
             haue
             drunke
             with
             delight
             during
             a
             burning
             Feuer
             ,
             for
             they
             haue
             a
             certaine
             kind
             of
             ioy
             when
             as
             they
             remember
             to
             haue
             so
             drunke
             ;
             or
             when
             as
             they
             promise
             vnto
             themselues
             to
             drinke
             againe
             after
             the
             same
             manner
             .
          
           
             So
             they
             that
             are
             tormented
             with
             Loue
             ,
             be
             it
             that
             they
             speake
             of
             the
             party
             beloued
             ,
             bee
             it
             that
             they
             write
             or
             make
             verses
             of
             that
             subiect
             ,
             they
             feele
             a
             wonderfull
             content
             ,
             
             for
             that
             in
             all
             those
             things
             ,
             they
             conceiue
             that
             whom
             they
             loue
             is
             before
             their
             eyes
             ,
             as
             in
             their
             thoughts
             .
          
           
             Wherefore
             they
             hold
             it
             for
             a
             certaine
             signe
             of
             Loue
             ,
             when
             as
             any
             one
             afflicts
             himselfe
             for
             the
             absence
             of
             another
             ,
             and
             when
             he
             takes
             Pleasure
             in
             the
             teares
             and
             complaints
             of
             their
             separation
             .
             And
             it
             is
             certaine
             ,
             that
             euen
             in
             cares
             and
             vexation
             ,
             there
             is
             also
             a
             content
             in
             the
             teares
             and
             sighes
             wee
             powre
             forth
             for
             the
             absence
             of
             that
             wee
             loue
             .
          
           
             There
             is
             doubtlesse
             a
             griefe
             for
             that
             we
             see
             not
             the
             party
             wee
             Loue
             ;
             but
             there
             is
             also
             a
             sweetnesse
             ,
             for
             that
             her
             image
             presents
             it selfe
             vnto
             our
             thoughts
             ,
             and
             sets
             before
             
             vs
             all
             the
             motions
             ,
             gestures
             ,
             actions
             ,
             speeches
             ,
             smiles
             ,
             grace
             ,
             sport
             ,
             and
             whatsoeuer
             wee
             haue
             obserued
             in
             her
             when
             shee
             was
             truely
             present
             .
          
           
             Reuenge
             also
             ,
             as
             wee
             haue
             formerly
             toucht
             ,
             is
             a
             sweete
             thing
             ,
             the
             which
             doth
             well
             appeare
             by
             her
             contrary
             ;
             for
             if
             wee
             see
             that
             wee
             cannot
             reuenge
             the
             iniury
             which
             hath
             beene
             done
             vs
             ,
             and
             which
             hath
             inflamed
             our
             Choller
             ,
             wee
             feele
             a
             wonderfull
             discontent
             :
             whereas
             wee
             are
             transported
             with
             ioy
             when
             as
             wee
             hope
             and
             see
             some
             appearance
             of
             reuenge
             .
          
           
             Moreouer
             ,
             it
             doth
             much
             content
             ,
             and
             giue
             a
             singular
             pleasure
             ,
             not
             onely
             to
             the
             ambitious
             ,
             but
             indifferently
             
             to
             al
             sorts
             of
             persons
             ,
             to
             vanquish
             and
             surmount
             those
             ,
             against
             whom
             they
             haue
             any
             contention
             or
             dispute
             :
             for
             in
             this
             concurrence
             it
             seemes
             they
             dispute
             of
             the
             excellency
             and
             superiority
             ,
             and
             that
             it
             is
             as
             it
             were
             ,
             adiudged
             to
             him
             that
             obtaines
             the
             victory
             :
             and
             all
             men
             liuing
             ,
             bee
             they
             great
             ,
             meane
             ,
             or
             base
             ,
             desire
             ,
             (
             though
             some
             more
             ardently
             ,
             and
             others
             with
             lesse
             Passion
             )
             to
             excell
             and
             surmount
             others
             .
             By
             this
             reason
             we
             finde
             there
             is
             pleasure
             in
             sports
             ,
             in
             which
             there
             is
             any
             cōtention
             ,
             as
             at
             
               Chesse
               ,
               Tennis
               ,
               Cards
            
             ,
             and
             Dice
             ;
             and
             likewise
             in
             more
             serious
             exercises
             where
             there
             is
             any
             dexterity
             to
             obtaine
             the
             victory
             ;
             as
             in
             fighting
             at
             barriers
             ,
             running
             at
             the
             Ring
             ,
             
             and
             Tilt
             ,
             or
             such
             like
             .
             Wherof
             some
             are
             pleasing
             as
             soone
             as
             they
             apply
             themselues
             vnto
             them
             ,
             and
             others
             growe
             pleasing
             by
             custome
             :
             as
             for
             example
             ,
             they
             that
             giue
             thēselues
             to
             the
             exercise
             of
             hunting
             ,
             although
             it
             bee
             somewhat
             violent
             ;
             yet
             they
             receiue
             a
             singular
             content
             ,
             for
             that
             they
             must
             fight
             against
             sauage
             beasts
             ,
             and
             aspire
             to
             get
             the
             victory
             .
             And
             according
             to
             that
             which
             wee
             haue
             said
             ,
             that
             victory
             breeds
             delight
             ,
             it
             is
             easie
             to
             iudge
             why
             the
             exercises
             of
             schooles
             ,
             disputations
             among
             learned
             men
             ,
             and
             the
             pleading
             of
             Lawyers
             at
             the
             barre
             ,
             giue
             a
             content
             to
             them
             that
             imploy
             themselues
             :
             the
             reason
             is
             ,
             for
             that
             in
             these
             exercises
             ,
             there
             is
             also
             an
             image
             of
             victory
             
             which
             presents
             it selfe
             vnto
             our
             eyes
             .
          
           
             Glory
             in
             like
             manner
             is
             in
             the
             rancke
             of
             those
             things
             ,
             which
             causeth
             delight
             and
             Pleasure
             ;
             for
             that
             it
             consists
             in
             a
             certaine
             opinion
             ,
             to
             be
             more
             eminent
             ,
             and
             more
             excellent
             then
             other
             men
             ,
             by
             reason
             of
             the
             esteeme
             the
             world
             makes
             of
             vs
             :
             for
             euery
             man
             imagines
             himselfe
             to
             bee
             such
             as
             others
             esteeme
             him
             ;
             especially
             ,
             if
             they
             bee
             men
             which
             he
             holds
             to
             be
             ful
             of
             truth
             .
             Wherein
             wee
             giue
             more
             credite
             to
             neighbours
             then
             to
             those
             which
             are
             remote
             ,
             who
             can
             haue
             no
             exact
             knowledge
             of
             our
             merit
             .
             And
             wee
             referre
             more
             to
             out
             fellow
             Citizens
             ,
             to
             our
             household
             seruants
             ,
             and
             to
             our
             familiar
             friends
             ,
             then
             vnto
             
             strangers
             :
             yea
             ,
             wee
             yeelde
             more
             to
             them
             that
             liue
             ,
             then
             to
             posterity
             :
             we
             esteem
             more
             the
             iudgement
             of
             wise
             men
             ,
             then
             of
             them
             that
             want
             wit
             ;
             and
             we
             preferre
             the
             testimony
             of
             many
             ,
             before
             the
             applause
             of
             some
             few
             particulars
             :
             for
             that
             it
             seemes
             they
             whom
             we
             preferre
             ,
             for
             the
             aboue
             mentioned
             reasons
             ,
             are
             better
             informed
             of
             the
             truth
             ,
             and
             more
             to
             bee
             credited
             in
             their
             dispositions
             .
             Wherefore
             wee
             are
             better
             satisfied
             and
             contented
             ,
             to
             bee
             in
             reputation
             with
             them
             ,
             then
             with
             the
             rest
             of
             the
             world
             :
             for
             no
             man
             cares
             to
             be
             honored
             by
             such
             as
             are
             contemptible
             ,
             and
             not
             regarded
             .
          
           
             Wherefore
             if
             we
             hide
             our selues
             from
             Infants
             or
             beasts
             ,
             it
             is
             not
             for
             any
             fear
             of
             shame
             
             we
             haue
             of
             them
             ,
             seeing
             wee
             know
             they
             are
             without
             iudgment
             ,
             and
             cannot
             dishonor
             vs.
             It
             is
             also
             a
             sweete
             thing
             to
             haue
             a
             friend
             ,
             seeing
             that
             the
             very
             action
             of
             Loue
             ,
             what
             obiects
             soeuer
             she
             propounds
             vnto
             her selfe
             ,
             is
             wonderfully
             pleasing
             .
             For
             no
             man
             loues
             wine
             who
             takes
             not
             delight
             to
             drinke
             it
             .
             No
             man
             delights
             in
             Armes
             which
             takes
             no
             pleasure
             in
             the
             exercise
             ;
             no
             man
             loues
             Philosophy
             which
             is
             not
             pleased
             to
             discourse
             thereof
             .
             In
             like
             manner
             no
             man
             loues
             another
             ,
             but
             hee
             takes
             pleasure
             in
             his
             friendship
             .
          
           
             And
             moreouer
             ,
             it
             is
             a
             sweet
             thing
             to
             see
             himselfe
             beloued
             ,
             for
             it
             is
             as
             it
             were
             a
             presage
             ,
             that
             hee
             is
             indued
             with
             qualities
             which
             makes
             a
             man
             
             louely
             ,
             and
             to
             be
             esteemed
             by
             such
             as
             haue
             any
             feeling
             of
             reason
             .
             Also
             euery
             man
             thinks
             he
             is
             beloued
             for
             the
             loue
             of
             himselfe
             :
             The
             which
             puffes
             him
             vp
             ,
             and
             makes
             him
             more
             glorious
             ,
             &
             by
             consequence
             ,
             fuller
             of
             content
             .
             For
             the
             same
             reason
             it
             is
             a
             sweete
             thing
             to
             excite
             admiration
             of
             vs
             in
             the
             hearts
             of
             men
             ,
             for
             that
             the
             honor
             they
             yeeld
             vs
             ,
             maks
             vs
             to
             haue
             a
             good
             conceit
             of
             our selues
             ,
             which
             fills
             vs
             with
             ioy
             and
             Pleasure
             :
             In
             regard
             whereof
             ,
             flatterers
             charme
             our
             mindes
             ,
             for
             that
             these
             kinde
             of
             people
             offer
             themselues
             vnder
             a
             shew
             of
             friendship
             ,
             and
             admirers
             of
             our
             vertues
             .
             Moreouer
             ,
             it
             is
             a
             sweete
             thing
             to
             doe
             an
             action
             often
             that
             pleaseth
             vs
             ,
             for
             that
             custome
             makes
             
             things
             easie
             vnto
             vs
             ,
             &
             consequently
             pleasing
             .
          
           
             Change
             is
             also
             delightfull
             vnto
             vs
             ;
             for
             that
             it
             is
             as
             it
             were
             ,
             an
             imitation
             of
             nature
             ,
             which
             is
             pleased
             in
             variety
             ,
             &
             in
             the
             diuersity
             of
             things
             :
             for
             that
             which
             persists
             alwayes
             in
             one
             sort
             ,
             frames
             an
             importune
             custome
             in
             its
             subiect
             ,
             which
             continuing
             too
             long
             ,
             comes
             to
             corrupt
             .
             Where●ore
             it
             was
             wisely
             said
             that
             alterations
             and
             changes
             make
             all
             things
             more
             sweete
             and
             pleasant
             to
             our
             senses
             .
             So
             as
             they
             also
             which
             come
             againe
             by
             interualls
             and
             respits
             ,
             are
             more
             pleasing
             vnto
             vs
             :
             as
             the
             returne
             of
             the
             Spring
             after
             the
             sharpenesse
             of
             winter
             ,
             and
             the
             arriuall
             of
             our
             friend
             after
             along
             voyage
             :
             for
             that
             these
             things
             
             are
             not
             onely
             done
             with
             a
             change
             which
             causeth
             delight
             ,
             but
             also
             for
             that
             they
             happen
             rarely
             ,
             and
             not
             at
             all
             times
             ,
             nor
             in
             all
             seasons
             .
             Moreouer
             ,
             it
             is
             a
             great
             content
             to
             behold
             things
             which
             giue
             vs
             a
             subiect
             of
             admiration
             :
             for
             the
             wonder
             which
             they
             stirre
             vp
             in
             our
             soules
             ,
             inflames
             vs
             ,
             and
             makes
             vs
             desire
             to
             know
             them
             ,
             and
             the
             cause
             of
             our
             admiration
             .
             But
             wee
             cannot
             learne
             any
             thing
             of
             that
             wee
             desire
             to
             know
             ,
             but
             with
             extreame
             pleasure
             ;
             seeing
             it
             is
             as
             it
             were
             ,
             to
             mount
             vp
             to
             the
             highest
             degree
             of
             our
             nature
             ,
             and
             to
             eleuate
             it
             to
             her
             perfection
             :
             wherefore
             this
             admiration
             causeth
             ioy
             .
          
           
             Againe
             ,
             they
             be
             things
             full
             of
             sweetnesse
             and
             Pleasure
             ,
             to
             
             impart
             and
             to
             receiue
             benefits
             ;
             for
             that
             in
             receiuing
             you
             obtaine
             that
             which
             men
             desire
             ;
             and
             by
             giuing
             ,
             you
             shew
             your selfe
             to
             haue
             that
             which
             others
             want
             ,
             and
             that
             you
             exceede
             them
             therein
             ;
             the
             which
             we
             see
             with
             delight
             as
             a
             marke
             of
             our
             excellency
             .
             And
             as
             to
             do
             good
             is
             a
             sweet
             thing
             ,
             it
             followes
             ,
             that
             it
             is
             pleasing
             to
             ease
             the
             misery
             of
             another
             ,
             to
             draw
             him
             out
             of
             captiuity
             ,
             and
             to
             change
             the
             face
             of
             his
             fortune
             ,
             by
             making
             him
             happy
             ,
             who
             was
             formerly
             miserable
             .
          
           
             And
             for
             that
             any
             thing
             that
             breedes
             admiration
             in
             our
             soules
             ,
             and
             giues
             vs
             any
             subiect
             to
             learne
             ,
             is
             followed
             with
             pleasure
             :
             it
             therefore
             happens
             ,
             that
             whatsoeuer
             consists
             in
             imitation
             ,
             brings
             
             contentment
             ,
             as
             painting
             ,
             caruing
             ,
             and
             Poesy
             ,
             which
             are
             all
             professions
             whose
             exercises
             are
             pleasing
             ,
             although
             the
             things
             which
             they
             imitate
             be
             not
             alwayes
             delightfull
             .
             As
             for
             example
             ,
             the
             painter
             leaues
             not
             to
             please
             himselfe
             in
             his
             Art
             ,
             although
             he
             drawes
             the
             portraict
             of
             a
             Moore
             :
             Nor
             the
             Caruer
             to
             content
             himselfe
             in
             his
             work
             ,
             althogh
             he
             cut
             a
             Chimera
             ,
             or
             that
             he
             fashiō
             a
             monster
             :
             nor
             a
             Poet
             forbeares
             not
             to
             take
             delight
             in
             his
             verses
             ,
             althogh
             they
             bee
             made
             vpon
             a
             Mushrome
             ,
             a
             Sparrow
             ,
             a
             flea
             ,
             or
             some
             such
             ridiculous
             subiect
             :
             for
             that
             which
             stirres
             vp
             pleasure
             in
             the
             spirit
             of
             man
             ,
             is
             not
             the
             obiect
             ,
             which
             hath
             propounded
             it selfe
             ,
             but
             the
             knowledge
             and
             iudgement
             
             hee
             makes
             to
             haue
             so
             well
             exprest
             this
             obiect
             ,
             as
             his
             industry
             approcheth
             neere
             the
             truth
             ,
             and
             is
             a
             liuely
             Image
             :
             For
             that
             this
             perfect
             resemblance
             betwixt
             the
             Image
             and
             the
             Originall
             ,
             teacheth
             him
             some
             thing
             which
             hee
             knew
             not
             before
             ;
             and
             withall
             ,
             it
             makes
             him
             see
             his
             industry
             ,
             and
             his
             labour
             ,
             whereby
             he
             enters
             into
             admiration
             of
             his
             worke
             ,
             and
             pleaseth
             himselfe
             to
             beholde
             the
             perfection
             of
             his
             Arte.
             
          
           
             For
             the
             same
             reason
             ,
             the
             euents
             of
             things
             not
             hoped
             for
             ,
             nor
             expected
             ,
             and
             the
             care
             to
             bee
             freed
             from
             those
             wherein
             there
             are
             great
             dangers
             ,
             are
             accompanied
             with
             ioy
             ,
             for
             that
             they
             happen
             not
             without
             amazement
             .
          
           
           
             In
             the
             meane
             time
             (
             for
             that
             we
             haue
             said
             ,
             that
             what
             is
             cōformable
             to
             the
             inclinations
             of
             nature
             ,
             is
             pleasing
             )
             we
             see
             ,
             that
             the
             things
             which
             are
             tied
             by
             any
             bond
             of
             Nature
             ,
             &
             that
             haue
             any
             affinity
             one
             with
             another
             ,
             as
             those
             which
             are
             of
             one
             kinde
             ,
             or
             which
             haue
             any
             other
             naturall
             conformity
             ,
             are
             delighted
             in
             the
             company
             one
             of
             another
             :
             as
             Eagles
             loue
             Eagles
             ,
             Lions
             take
             pleasure
             to
             bee
             among
             Lions
             ;
             and
             men
             loue
             to
             see
             themselues
             among
             men
             :
             and
             for
             that
             euery
             thing
             loues
             that
             which
             resembles
             it
             .
             All
             men
             loue
             themselues
             ,
             althogh
             some
             with
             more
             vehemency
             then
             others
             ;
             and
             by
             consequence
             they
             commend
             their
             owne
             workes
             ,
             they
             esteeme
             their
             discourses
             ,
             they
             loue
             
             commonly
             flatterers
             ,
             who
             praise
             them
             ,
             they
             are
             passionate
             for
             glory
             ,
             for
             their
             friends
             ,
             and
             for
             their
             children
             who
             are
             (
             as
             wee
             may
             say
             )
             their
             owne
             workes
             .
          
           
             And
             by
             the
             same
             reason
             they
             are
             pleased
             to
             finish
             that
             which
             they
             haue
             begunne
             ;
             which
             is
             to
             giue
             perfection
             to
             the
             labour
             of
             their
             hands
             .
          
           
             Wisedome
             which
             consists
             in
             the
             knowledge
             of
             many
             excellent
             &
             admirable
             things
             ,
             procures
             ioy
             to
             him
             that
             is
             adorned
             ,
             for
             that
             it
             raiseth
             him
             aboue
             the
             ordinary
             of
             men
             ,
             and
             giues
             him
             a
             kind
             of
             power
             ouer
             others
             ,
             which
             man
             desires
             naturally
             ;
             and
             for
             that
             men
             are
             naturally
             ambitious
             of
             honor
             ,
             they
             take
             delight
             to
             shew
             their
             authority
             in
             commanding
             others
             ,
             
             and
             in
             reprehending
             them
             ,
             they
             make
             demonstration
             that
             they
             cannot
             allow
             of
             their
             actions
             .
          
           
             Moreoue
             ,
             rman
             hath
             a
             singular
             delight
             to
             practize
             those
             things
             wherein
             he
             thinkes
             to
             excell
             ;
             for
             he
             is
             neuer
             tired
             to
             shew
             his
             industry
             ,
             &
             doth
             willingly
             spend
             dayes
             and
             nights
             to
             become
             more
             perfect
             and
             to
             exceed
             himselfe
             .
             The
             which
             we
             haue
             seene
             in
             
               Apelles
               ,
               Zeuxis
               ,
               Protogenes
            
             ,
             and
             other
             excellent
             Painters
             of
             antiquity
             .
             Finally
             ,
             for
             that
             the
             sports
             and
             recreations
             of
             the
             minde
             are
             pleasing
             ,
             and
             that
             wee
             take
             delight
             to
             laugh
             ,
             and
             to
             spend
             the
             time
             Iouially
             ,
             it
             followes
             that
             all
             the
             things
             which
             may
             ferue
             to
             that
             end
             ,
             as
             iesters
             ,
             their
             actions
             and
             words
             ,
             giue
             vs
             
             content
             ,
             and
             procure
             delight
             to
             behold
             them
             .
          
           
             These
             in
             some
             are
             the
             obiects
             of
             Pleasure
             ,
             which
             wee
             feele
             in
             this
             life
             ;
             we
             must
             now
             see
             what
             kind
             of
             Pleasures
             are
             allowed
             ,
             and
             which
             are
             iustly
             forbidden
             .
             For
             the
             explaining
             whereof
             ,
             we
             must
             vnderstand
             that
             there
             haue
             beene
             Philosophers
             ,
             who
             not
             knowing
             how
             to
             set
             a
             difference
             betwixt
             the
             vnderstanding
             and
             the
             senses
             ,
             and
             imagining
             there
             were
             no
             other
             Pleasures
             but
             those
             of
             the
             body
             ,
             haue
             condemned
             them
             generally
             as
             detestable
             and
             pernitious
             .
             But
             they
             had
             no
             reason
             for
             their
             assertion
             ,
             seeing
             there
             is
             not
             any
             man
             that
             can
             liue
             without
             some
             kind
             of
             sensible
             and
             corporall
             Pleasure
             ;
             seeing
             the
             author
             of
             nature
             
             hath
             vnited
             this
             kind
             of
             Pleasure
             and
             sweetenesse
             to
             the
             actions
             of
             this
             life
             ,
             to
             the
             end
             wee
             might
             with
             more
             courage
             indure
             the
             toyles
             and
             paines
             ,
             and
             that
             they
             might
             bee
             as
             salt
             which
             seasoneth
             meate
             ,
             and
             which
             makes
             it
             more
             pleasing
             to
             our
             taste
             .
             Wee
             must
             then
             know
             that
             Pleasure
             being
             a
             rest
             of
             the
             soule
             which
             she
             hath
             gotten
             by
             some
             kind
             of
             operation
             ,
             there
             are
             some
             which
             being
             conformable
             to
             the
             rules
             of
             reason
             ,
             and
             to
             the
             eternall
             law
             which
             God
             hath
             established
             among
             his
             creatures
             ,
             cannot
             be
             held
             bad
             ,
             but
             are
             meerely
             innocent
             ;
             as
             those
             which
             God
             hath
             tied
             to
             the
             procreation
             of
             children
             ,
             when
             as
             they
             are
             tasted
             in
             a
             lawfull
             marriage
             ,
             such
             as
             hee
             
             hath
             ordained
             for
             the
             preseruation
             of
             mankind
             .
             Yet
             we
             must
             confesse
             ,
             that
             the
             discordes
             of
             men
             do
             commonly
             peruert
             the
             vse
             ,
             not
             keeping
             thēselues
             within
             the
             bounds
             of
             reason
             nor
             of
             the
             law
             of
             God
             ;
             the
             which
             is
             visible
             in
             the
             excesse
             they
             commit
             in
             drinking
             ,
             and
             eating
             ,
             in
             women
             ,
             perfumes
             ,
             play
             ,
             dancing
             ,
             and
             other
             Pleasures
             of
             the
             body
             ,
             which
             are
             seene
             at
             this
             day
             to
             be
             no
             other
             then
             subiects
             of
             offence
             :
             whereby
             we
             may
             see
             how
             infamous
             the
             opinion
             of
             the
             Epicures
             was
             ,
             (
             from
             the
             which
             notwithstanding
             many
             great
             Personages
             did
             beleeue
             that
             Epicurus
             himselfe
             much
             dissented
             ,
             affirming
             that
             hee
             made
             no
             account
             but
             of
             the
             Pleasures
             of
             the
             mind
             ,
             )
             who
             with
             a
             visible
             
             reproach
             to
             humaine
             nature
             ,
             haue
             placed
             the
             soueraigne
             good
             of
             man
             in
             the
             Pleasure
             of
             the
             senses
             ,
             which
             notwithstanding
             are
             common
             with
             bruite
             beasts
             .
             In
             like
             manner
             wee
             may
             gather
             what
             wrong
             they
             did
             vnto
             vertue
             ,
             who
             by
             a
             notable
             effeminacy
             ,
             represented
             the
             image
             of
             Pleasure
             sitting
             in
             a
             throne
             like
             a
             great
             Queene
             ,
             which
             had
             vnder
             her
             the
             vertues
             ,
             as
             slaues
             to
             attend
             her
             commandements
             .
          
           
             As
             if
             a
             man
             in
             the
             course
             of
             this
             life
             ,
             should
             haue
             no
             other
             obiect
             in
             all
             his
             actions
             ,
             yea
             in
             the
             most
             vertuous
             ,
             then
             the
             satisfying
             of
             his
             Pleasures
             ,
             and
             the
             contentment
             of
             his
             senses
             .
             Our
             resolution
             then
             is
             ,
             that
             we
             must
             not
             imagine
             that
             all
             the
             Pleasures
             
             of
             the
             senses
             are
             to
             bee
             reiected
             as
             pernitious
             ,
             neither
             all
             to
             bee
             imbraced
             as
             beames
             of
             our
             soueraigne
             good
             .
          
           
             But
             as
             Pleasure
             is
             a
             rest
             and
             contentment
             to
             the
             soule
             ,
             which
             enioyeth
             some
             good
             whereof
             she
             tastes
             the
             sweetnesse
             ;
             if
             it
             bee
             an
             absolute
             good
             without
             exception
             ,
             the
             Pleasure
             is
             innocent
             and
             allowable
             to
             man.
             But
             if
             it
             bee
             a
             good
             pleasing
             only
             to
             the
             senses
             ,
             and
             contrary
             to
             the
             rules
             of
             reason
             ,
             and
             the
             law
             of
             God
             ,
             as
             the
             Pleasures
             of
             the
             flesh
             out
             of
             a
             chast
             marriage
             ;
             the
             effect
             is
             pernitious
             ,
             and
             the
             enioying
             damnable
             .
          
           
             But
             for
             that
             we
             haue
             formerly
             sayd
             ,
             that
             Pleasures
             regard
             either
             the
             remembrance
             
             of
             that
             is
             past
             ,
             or
             the
             enioying
             and
             feeling
             of
             a
             present
             good
             ,
             or
             the
             hope
             of
             a
             future
             ,
             it
             shal
             bee
             fit
             to
             shew
             which
             makes
             the
             most
             powerfull
             impression
             in
             our
             senses
             ,
             and
             delights
             vs
             most
             .
             We
             must
             then
             know
             that
             Pleasure
             taking
             her
             beginning
             in
             our
             soules
             ,
             by
             the
             presence
             of
             a
             good
             which
             incounters
             our
             senses
             ,
             or
             which
             vnites
             it selfe
             vnto
             vs
             by
             some
             other
             meanes
             ,
             this
             presence
             or
             imaginary
             good
             is
             framed
             by
             the
             simple
             knowledge
             ,
             and
             the
             only
             Idea
             which
             wee
             haue
             of
             this
             good
             ,
             so
             as
             the
             obiects
             wherof
             we
             haue
             knowledge
             ,
             make
             an
             impression
             of
             their
             formes
             in
             our
             soules
             ▪
             or
             else
             this
             presence
             consists
             in
             a
             real
             vnion
             of
             the
             good
             with
             our
             senses
             ,
             whether
             that
             wee
             do
             
             actually
             enioy
             it
             ,
             or
             that
             wee
             haue
             a
             certaine
             hope
             to
             get
             it
             .
          
           
             Wherefore
             as
             the
             reall
             vnion
             of
             the
             obiect
             with
             the
             power
             is
             greater
             and
             more
             strict
             then
             that
             which
             is
             but
             imaginary
             ;
             and
             as
             the
             actuall
             vnion
             is
             stronger
             then
             that
             which
             is
             but
             in
             power
             ,
             wee
             must
             necessarily
             conclude
             ,
             that
             the
             sweetest
             Pleasure
             is
             that
             which
             proceeds
             from
             the
             feeling
             and
             actuall
             enioying
             of
             the
             good
             which
             is
             really
             present
             with
             our
             senses
             .
          
           
             But
             the
             ioy
             which
             springs
             from
             hope
             is
             greater
             ,
             and
             the
             Pleasure
             more
             sweete
             ,
             for
             that
             in
             this
             kind
             of
             ioy
             ,
             there
             is
             an
             vnion
             b●twixt
             our
             soule
             ,
             and
             the
             good
             which
             pleaseth
             vs
             ;
             Not
             only
             according
             to
             
             the
             imagination
             ,
             which
             represents
             vnto
             vs
             the
             perfections
             ,
             but
             also
             with
             this
             condition
             ,
             that
             the
             possession
             is
             in
             our
             power
             ,
             for
             that
             otherwise
             wee
             could
             not
             hope
             for
             it
             .
             Wee
             put
             in
             the
             last
             rancke
             the
             Pleasure
             wee
             feele
             of
             good
             things
             which
             are
             past
             as
             the
             least
             of
             all
             ,
             for
             that
             those
             good
             things
             not
             being
             vnited
             to
             our
             senses
             ,
             but
             by
             the
             imagination
             and
             memory
             ,
             which
             is
             the
             weakest
             vnion
             that
             can
             bee
             betwixt
             our
             senses
             and
             the
             obiects
             which
             delight
             them
             ;
             the
             ioy
             which
             we
             receiue
             must
             also
             be
             lesse
             sensible
             .
          
        
         
           
           
             Of
             the
             effects
             of
             Pleasure
             .
             CHAP.
             2.
             
          
           
             THe
             effects
             which
             arise
             from
             the
             Pleasure
             we
             conceiue
             of
             the
             obiects
             which
             are
             delightfull
             to
             our
             sense
             ,
             may
             be
             better
             vnderstood
             by
             experience
             ,
             then
             expounded
             by
             words
             .
             Fi●st
             of
             all
             ,
             there
             is
             not
             any
             man
             which
             doth
             not
             feele
             in
             the
             midst
             of
             the
             ioy
             which
             hee
             receiues
             ,
             his
             heart
             to
             dilate
             it selfe
             and
             as
             it
             were
             open
             with
             gladnesse
             ,
             from
             whence
             it
             sends
             the
             signes
             &
             tokens
             to
             the
             countenance
             ,
             by
             the
             laughter
             whic●●t
             ●irres
             vp
             in
             the
             
             mouth
             ,
             where
             it
             causeth
             a
             visible
             change
             .
             They
             that
             are
             tender
             hearted
             ,
             are
             apt
             to
             receiue
             the
             impressions
             of
             ioy
             and
             heauines
             ,
             like
             vnto
             soft
             wax
             ,
             wherein
             they
             do
             easily
             imprint
             the
             formes
             which
             are
             laid
             vpon
             them
             .
             They
             that
             haue
             them
             firme
             and
             hot
             by
             reason
             of
             the
             heate
             ,
             conceiue
             ioy
             easily
             ,
             &
             by
             reason
             of
             their
             constancy
             preserue
             it
             longer
             .
          
           
             Whereas
             contrariwise
             they
             that
             haue
             it
             cold
             and
             hard
             ,
             are
             capable
             of
             heauinesse
             &
             melancholly
             ,
             which
             makes
             an
             impression
             easily
             ,
             by
             reason
             of
             the
             coldnesse
             ,
             with
             the
             which
             she
             hath
             an
             affinity
             ,
             &
             maintaines
             it selfe
             long
             by
             reason
             of
             the
             hardnesse
             ,
             as
             we
             see
             happen
             vnto
             melancholy
             men
             .
             For
             sadnesse
             is
             an
             earthly
             
             Passion
             cold
             and
             dry
             ,
             whereas
             ioy
             is
             moist
             and
             hot
             .
             And
             therefore
             it
             is
             easily
             framed
             in
             the
             hearts
             of
             children
             ,
             of
             young
             men
             ,
             and
             of
             those
             which
             are
             of
             a
             good
             complexion
             :
             from
             this
             ioy
             which
             makes
             the
             heart
             to
             spread
             and
             dilate
             it selfe
             like
             vnto
             a
             flower
             ,
             growes
             laughter
             ,
             which
             is
             no
             Passion
             ,
             but
             an
             exterior
             effect
             of
             an
             interior
             Passion
             .
          
           
             For
             the
             sweetnesse
             of
             Pleasure
             ,
             makes
             the
             heart
             to
             moue
             and
             open
             to
             receiue
             the
             forme
             ,
             euen
             as
             when
             wee
             go
             to
             meete
             a
             friend
             ,
             and
             open
             our
             armes
             when
             he
             presents
             himselfe
             vnto
             vs.
             And
             this
             his
             motion
             and
             interior
             ioy
             ascends
             vp
             vnto
             the
             countenance
             ,
             but
             it
             appeares
             chiefely
             in
             the
             opening
             of
             the
             
             mouth
             ,
             whereas
             laughter
             is
             framed
             ,
             and
             hath
             his
             seate
             ,
             &
             from
             thence
             disperseth
             it self
             to
             the
             eyes
             and
             the
             rest
             of
             the
             face
             ,
             although
             that
             some
             hold
             it
             hath
             his
             seate
             within
             man
             ,
             and
             about
             his
             heart
             .
             But
             to
             take
             away
             all
             kind
             of
             difficulty
             ,
             wee
             must
             vnderstand
             that
             sometimes
             laughter
             comes
             meerely
             from
             a
             corporall
             motion
             ,
             as
             that
             which
             proceeds
             from
             the
             tickling
             of
             the
             arme
             holes
             ,
             so
             as
             there
             haue
             bin
             seene
             sword
             players
             die
             laughing
             ,
             for
             that
             they
             haue
             beene
             wounded
             in
             that
             place
             .
          
           
             Sometimes
             it
             riseth
             from
             indignation
             and
             despight
             ,
             which
             we
             haue
             conceiued
             of
             any
             thing
             we
             behold
             vnwillingly
             ;
             as
             we
             reade
             of
             Hann●bal
             ,
             who
             seeing
             the
             Carthaginians
             
             lament
             their
             estates
             ,
             for
             that
             the
             Romaines
             were
             maisters
             of
             their
             fortunes
             ,
             beganne
             to
             laugh●
             whereat
             one
             being
             amaz●d
             ,
             said
             vnto
             him
             ,
             that
             it
             was
             an
             act
             of
             great
             inhumanity
             to
             laugh
             at
             the
             teares
             of
             his
             fellow
             Citizens
             ;
             to
             whom
             he
             answered
             ,
             that
             this
             laughter
             was
             no
             signe
             of
             his
             ioy
             ,
             but
             a
             token
             of
             his
             despight
             ,
             for
             that
             he
             scorned
             the
             fruitlesse
             teares
             of
             those
             ,
             who
             lamented
             rather
             their
             particular
             losse
             ,
             then
             the
             misery
             of
             their
             common
             weale
             .
             But
             when
             it
             is
             an
             effect
             of
             our
             passion
             ,
             and
             a
             signe
             of
             pleasure
             which
             our
             heart
             receiueth
             from
             pleasing
             obiects
             ,
             which
             present
             themselues
             vnto
             our
             senses
             :
             it
             comes
             from
             a
             quicke
             and
             suddaine
             motion
             of
             the
             soule
             ,
             which
             
             desiring
             to
             expresse
             her
             ioy
             ,
             excites
             a
             great
             abundance
             of
             hot
             blood
             ,
             and
             multiplies
             the
             vitall
             spirits
             ,
             which
             agitate
             and
             stir
             vp
             the
             muscles
             which
             are
             about
             the
             heart
             ,
             &
             those
             raise
             vp
             the
             muscles
             which
             are
             of
             either
             side
             of
             the
             mouth
             ,
             which
             vpon
             this
             occasion
             opens
             with
             a
             visible
             change
             of
             the
             whole
             forme
             of
             the
             face
             .
             But
             it
             riseth
             from
             the
             pleasure
             and
             ioy
             which
             our
             soule
             conceiueth
             ,
             by
             reason
             of
             the
             pleasing
             obiects
             which
             present
             themselues
             vnto
             our
             sense
             .
          
           
             It
             is
             certaine
             that
             as
             new
             things
             and
             not
             expected
             ,
             prouoke
             most
             ioy
             in
             our
             hearts
             ,
             so
             they
             stirre
             vs
             vp
             sooner
             to
             laughter
             .
             For
             proof
             whereof
             ,
             hauing
             once
             accustomed
             our selues
             to
             see
             spectacles
             
             and
             sights
             ,
             how
             pleasing
             soeuer
             they
             be
             ,
             they
             doe
             not
             moue
             vs
             to
             laugh
             ,
             as
             they
             did
             when
             wee
             first
             behelde
             them
             .
             And
             in
             like
             manner
             profound
             cogitations
             and
             meditations
             ,
             hinder
             laughter
             :
             wherefore
             wise
             men
             doe
             not
             laugh
             so
             easily
             as
             others
             ,
             as
             well
             for
             that
             they
             haue
             alwayes
             their
             spirits
             busied
             and
             imployed
             about
             some
             serious
             meditations
             ,
             which
             will
             not
             suffer
             them
             to
             regard
             such
             triuiall
             things
             as
             commonly
             make
             the
             Vulgar
             to
             laugh
             :
             As
             also
             for
             that
             the
             great
             knowledge
             they
             haue
             of
             things
             ,
             hinders
             them
             from
             esteeming
             many
             of
             those
             things
             newe
             or
             strange
             ,
             which
             the
             common
             sort
             admire
             .
             And
             withall
             ,
             their
             complexion
             do●h
             contribute
             
             thereunto
             :
             for
             that
             most
             commonly
             it
             inclines
             to
             melancholy
             ,
             which
             makes
             them
             pensiue
             ,
             and
             more
             difficult
             to
             moue
             to
             ioy
             .
          
           
             The
             reason
             why
             many
             things
             please
             at
             the
             first
             approach
             ,
             and
             afterwards
             lose
             this
             grace
             by
             custome
             and
             continuance
             ,
             proceedes
             from
             nothing
             else
             ,
             but
             that
             at
             the
             first
             sight
             our
             thought
             is
             ●ied
             vnto
             it
             with
             a
             certaine
             vehemency
             ,
             which
             yeelding
             by
             little
             and
             little
             ,
             makes
             the
             pleasure
             decay
             .
             The
             which
             is
             not
             onely
             seene
             in
             the
             obiects
             of
             the
             sight
             ,
             whereof
             our
             eyes
             growing
             weary
             by
             little
             ,
             begin
             to
             slacke
             in
             their
             action
             ,
             and
             to
             become
             more
             negligent
             in
             beholding
             them
             ;
             but
             also
             in
             the
             obiects
             of
             all
             the
             other
             senses
             ,
             wherewith
             
             our
             soule
             is
             loathed
             in
             the
             end
             after
             too
             long
             a
             continuance
             .
             The
             reason
             is
             ,
             for
             that
             as
             in
             the
             action
             of
             the
             eyes
             ,
             the
             vitall
             spirits
             consume
             by
             the
             vehemency
             of
             the
             attention
             :
             so
             in
             all
             other
             operations
             of
             the
             senses
             ,
             the
             disposition
             of
             the
             Organs
             alter
             ,
             and
             are
             changed
             by
             the
             motion
             ,
             and
             by
             the
             impression
             which
             the
             obiects
             that
             vnite
             themselues
             vnto
             our
             senses
             ,
             make
             :
             so
             as
             it
             is
             impossible
             that
             the
             creature
             should
             long
             enioy
             one
             kinde
             of
             pleasure
             ,
             or
             suffer
             the
             same
             griefe
             .
          
           
             And
             moreouer
             ,
             as
             we
             haue
             sayd
             before
             ,
             that
             diuersity
             ,
             as
             an
             Image
             of
             the
             changes
             of
             Nature
             ,
             is
             pleasing
             ;
             hath
             also
             a
             place
             in
             this
             subiect
             :
             for
             that
             men
             are
             weary
             alwayes
             to
             enioy
             the
             same
             pleasures
             ,
             
             and
             see
             the
             same
             obiects
             .
             Wherefore
             the
             continuance
             causeth
             distaste
             ,
             how
             sweete
             soeuer
             the
             possession
             be
             .
             And
             therefore
             Lucian
             brings
             in
             a
             man
             ,
             who
             beeing
             made
             a
             god
             ,
             was
             weary
             of
             his
             diuinity
             ,
             and
             desired
             to
             dye
             ,
             that
             he
             might
             bee
             no
             more
             :
             and
             his
             reason
             was
             ,
             that
             the
             life
             of
             men
             did
             not
             seeme
             tedious
             vnto
             him
             ,
             but
             onely
             for
             that
             hee
             still
             beheld
             the
             same
             things
             ,
             one
             Sunne
             ,
             one
             ,
             and
             the
             same
             Moone
             ;
             the
             same
             Starres
             ,
             the
             same
             meates
             ,
             and
             the
             same
             Pleasures
             ,
             which
             change
             not
             their
             face
             :
             wherfore
             ,
             sayd
             he
             ,
             tasting
             nothing
             but
             the
             same
             thing
             in
             this
             Diuinity
             where
             I
             am
             ,
             I
             am
             weary
             ,
             and
             thereupon
             would
             needes
             dye
             to
             change
             .
             Moreouer
             ,
             there
             are
             men
             who
             are
             
             wonderfull
             sensible
             of
             ioy
             ,
             which
             bee
             they
             to
             whom
             all
             things
             seem
             new
             ,
             as
             children
             ,
             and
             the
             ignorant
             multitude
             ,
             whom
             any
             sights
             prouoke
             to
             laugh
             :
             whereas
             wise
             men
             are
             nothing
             mooued
             .
             The
             complexion
             doth
             also
             helpe
             much
             to
             ioy
             ,
             as
             they
             which
             abound
             in
             blood
             ,
             and
             haue
             it
             not
             cholericke
             and
             adust
             ,
             but
             pure
             and
             sweete
             ,
             are
             Iouiall
             by
             nature
             ,
             and
             loue
             to
             laugh
             .
             Whereas
             mellancholy
             men
             are
             hardly
             mooued
             to
             ioy
             .
          
           
             The
             delight
             or
             pleasure
             which
             wee
             conceiue
             of
             the
             obiects
             ,
             which
             are
             agreeable
             vnto
             vs
             ,
             doth
             vsually
             stirre
             vp
             in
             vs
             an
             ardent
             desire
             ,
             and
             as
             it
             were
             ,
             a
             thirst
             of
             a
             new
             ,
             or
             a
             more
             full
             enioying
             .
             The
             which
             proceedes
             either
             from
             
             the
             condition
             of
             the
             thing
             which
             is
             not
             capable
             to
             satisfie
             our
             desire
             at
             one
             instant
             .
          
           
             As
             we
             see
             in
             drinking
             and
             eating
             ,
             to
             which
             we
             must
             returne
             diuerse
             times
             to
             entertaine
             life
             :
             Or
             from
             the
             imperfection
             of
             enioying
             ,
             as
             they
             which
             haue
             but
             tasted
             the
             first
             sweetnes
             of
             friendship
             ,
             desire
             to
             haue
             a
             fuller
             content
             :
             Like
             vnto
             those
             which
             loue
             Poësie
             ,
             who
             hauing
             heard
             a
             peece
             of
             a
             goodly
             verse
             ,
             such
             as
             Vergil
             wrote
             ,
             wish
             to
             heare
             the
             rest
             to
             make
             their
             pleasure
             perfect
             ;
             Or
             else
             it
             growes
             from
             the
             nature
             it selfe
             of
             Pleasure
             ,
             which
             is
             so
             sweete
             as
             it
             inflames
             the
             soule
             to
             desire
             the
             continuance
             :
             The
             which
             is
             seldome
             seene
             in
             the
             pleasures
             
             of
             the
             senses
             and
             of
             the
             body
             ,
             but
             which
             is
             felt
             with
             infinite
             delight
             by
             those
             which
             drink
             of
             that
             torrent
             of
             Pleasure
             ,
             which
             the
             Scripture
             describes
             vnto
             vs
             in
             heauen
             ;
             for
             they
             drinke
             eternally
             ,
             and
             are
             neuer
             satisfied
             .
          
           
             We
             must
             also
             remember
             ,
             that
             there
             is
             great
             difference
             betwixt
             the
             Pleasures
             of
             the
             senses
             ,
             and
             of
             the
             minde
             ;
             for
             the
             delights
             of
             the
             senses
             charging
             and
             as
             it
             were
             importuning
             our
             naturall
             dispositions
             ,
             becomes
             troublesome
             and
             tedious
             ;
             as
             it
             falls
             out
             when
             we
             suffer
             our selues
             to
             be
             surprized
             with
             the
             excesse
             of
             eating
             and
             drinking
             .
             Whereas
             those
             of
             the
             mind
             neuer
             exceed
             the
             carriage
             nor
             capacity
             of
             the
             naturall
             disposition
             of
             the
             soule
             ,
             but
             rather
             
             adde
             perfectiō
             to
             her
             nature
             :
             wherefore
             when
             they
             are
             fully
             enioyed
             they
             delight
             most
             .
             And
             if
             there
             be
             at
             any
             time
             a
             distaste
             ,
             it
             is
             for
             that
             the
             actiō
             of
             the
             mind
             is
             accōpanied
             with
             the
             action
             of
             the
             inferior
             powers
             ,
             the
             which
             being
             corporeall
             ,
             they
             are
             tired
             with
             the
             cōtinuance
             of
             so
             long
             an
             imployment
             .
             Wherefore
             they
             call
             backe
             the
             spirit
             that
             it
             may
             giue
             some
             rest
             vnto
             the
             body
             .
             And
             doubtlesse
             it
             is
             the
             onely
             reason
             why
             those
             happy
             soules
             are
             neuer
             weary
             to
             behold
             the
             diuine
             Essence
             ,
             for
             that
             the
             contemplation
             of
             this
             pleasing
             obiect
             doth
             not
             ouercharge
             nor
             weaken
             the
             spirits
             ,
             but
             doth
             ease
             and
             fortifie
             them
             .
             And
             moreouer
             ,
             she
             doth
             not
             worke
             by
             the
             meanes
             of
             the
             senses
             ,
             and
             corporeall
             
             Organs
             ,
             which
             are
             subiect
             to
             grow
             slack
             in
             their
             actions
             .
          
           
             I
             might
             adde
             ,
             that
             this
             happy
             contemplation
             of
             the
             diuine
             Essence
             ,
             is
             alwayes
             accompanied
             with
             new
             subiects
             of
             admiration
             ,
             in
             regard
             wherof
             ,
             it
             can
             neuer
             be
             troublesome
             :
             and
             moreouer
             ,
             although
             the
             obiect
             bee
             soueraignely
             simple
             ,
             yet
             it
             comprehends
             all
             the
             good
             things
             which
             may
             fall
             into
             the
             thought
             or
             desire
             of
             man
             ,
             so
             as
             it
             can
             neuer
             cause
             any
             distaste
             :
             But
             this
             belongs
             vnto
             another
             discourse
             .
          
           
             The
             pleasure
             of
             the
             senses
             produceth
             a
             pernicious
             and
             dangerous
             effect
             in
             vs
             ;
             it
             binds
             our
             reason
             and
             takes
             away
             the
             vse
             ,
             the
             which
             happens
             by
             three
             occasions
             .
             The
             
             first
             ,
             for
             that
             imploying
             the
             soule
             wholly
             in
             the
             feeling
             and
             enioying
             of
             the
             sweetenesse
             which
             doth
             accompany
             it
             ,
             she
             retires
             it
             from
             the
             consideration
             of
             all
             spirituall
             goodnesse
             ,
             and
             makes
             it
             lesse
             capable
             of
             reason
             ,
             in
             regard
             of
             the
             heate
             of
             the
             passion
             which
             doth
             agitate
             it
             .
             Secondly
             ,
             for
             that
             most
             part
             of
             the
             pleasures
             of
             the
             body
             ,
             at
             the
             least
             when
             they
             tend
             to
             excesse
             and
             disorder
             ,
             are
             contrary
             to
             the
             motions
             of
             reason
             .
             And
             it
             is
             an
             vndoubted
             truth
             ,
             That
             one
             contrary
             doth
             alwayes
             expell
             and
             destroy
             another
             ;
             wherefore
             pleasure
             yeeldes
             no
             place
             to
             the
             motions
             of
             Reason
             .
             The
             which
             made
             Aristotle
             to
             say
             ,
             that
             although
             that
             pleasure
             corrupts
             not
             the
             Theory
             and
             
             simple
             knowledge
             wee
             haue
             of
             things
             ;
             as
             for
             example
             ,
             she
             doth
             not
             hinder
             vs
             from
             knowing
             ,
             that
             a
             Triangle
             hath
             three
             corners
             ,
             and
             that
             the
             whole
             is
             bigger
             then
             its
             parts
             distinctly
             comprized
             ;
             yet
             shee
             depraues
             the
             iudgement
             ,
             and
             hinders
             the
             esteeme
             wee
             should
             make
             by
             the
             lawes
             of
             wisedome
             ,
             of
             that
             which
             is
             good
             :
             For
             that
             although
             we
             know
             well
             that
             temperance
             is
             a
             vertue
             ,
             yet
             we
             flie
             it
             ,
             for
             that
             it
             is
             cōtrary
             to
             the
             pleasures
             of
             our
             senses
             ,
             which
             suffers
             vs
             not
             to
             esteeme
             it
             as
             we
             ought
             .
             The
             third
             is
             for
             that
             the
             pleasures
             of
             the
             senses
             cause
             a
             greater
             and
             a
             more
             violent
             alteration
             and
             change
             in
             our
             bodies
             ,
             then
             that
             of
             the
             other
             Passions
             .
          
           
           
             The
             reason
             is
             ,
             for
             that
             wee
             imbrace
             with
             more
             vehemency
             ,
             and
             tie
             our selues
             more
             strictly
             to
             the
             obiects
             which
             please
             vs
             ,
             when
             they
             are
             present
             ,
             then
             when
             they
             are
             absent
             .
             These
             changes
             and
             sensible
             alterations
             in
             the
             body
             ,
             cause
             trouble
             to
             the
             soule
             :
             As
             it
             appeares
             in
             those
             which
             are
             surprized
             with
             wine
             ,
             in
             whose
             actions
             there
             is
             no
             shew
             of
             reason
             ;
             the
             excesse
             of
             wine
             hauing
             altered
             their
             braine
             ,
             and
             made
             them
             incapable
             of
             the
             functions
             of
             the
             mind
             .
             But
             honest
             and
             moderate
             Pleasure
             ,
             addes
             perfection
             to
             her
             actions
             ,
             as
             beauty
             and
             a
             good
             grace
             giues
             the
             last
             ornament
             to
             youth
             ;
             aswell
             for
             that
             she
             is
             the
             end
             and
             scope
             which
             wee
             propound
             vnto
             
             our selues
             when
             we
             meane
             to
             worke
             :
             as
             also
             for
             that
             shee
             makes
             her
             actions
             agreeable
             by
             the
             content
             she
             ingrafts
             in
             our
             senses
             :
             So
             as
             to
             entertaine
             this
             Pleasure
             shee
             causeth
             vs
             to
             imploy
             our selues
             with
             more
             heate
             and
             attention
             to
             accomplish
             them
             .
             Wherefore
             an
             Ancient
             sayd
             ,
             that
             nature
             had
             ioyned
             Pleasure
             to
             actions
             necessary
             for
             the
             entertainment
             of
             the
             life
             of
             creatures
             ,
             or
             for
             the
             preseruation
             of
             their
             kinds
             ,
             as
             eating
             ,
             drinking
             ,
             and
             generation
             ,
             to
             the
             end
             it
             might
             bee
             as
             salt
             which
             seasoneth
             meate
             :
             That
             is
             to
             say
             ,
             to
             the
             end
             it
             might
             make
             those
             actions
             delightfull
             ,
             and
             that
             the
             creatures
             might
             not
             bee
             drawne
             vnto
             them
             with
             distaste
             .
             And
             touching
             that
             
             which
             concernes
             the
             allurements
             and
             inticements
             of
             honest
             Pleasures
             ,
             we
             must
             still
             remember
             the
             wise
             counsell
             of
             Aristotle
             ,
             who
             perswades
             vs
             not
             to
             obserue
             them
             at
             their
             first
             approach
             ,
             but
             at
             their
             parting
             ;
             for
             that
             although
             the
             entry
             bee
             sweete
             and
             pleasant
             ,
             the
             end
             is
             alwayes
             bitter
             and
             tragicall
             .
             They
             say
             that
             among
             the
             Pagans
             there
             was
             a
             Temple
             of
             Diana
             ,
             whose
             image
             did
             shew
             a
             sadde
             and
             seuere
             countenance
             to
             those
             that
             entred
             to
             worship
             it
             ,
             but
             at
             their
             departure
             it
             seemed
             more
             pleasant
             and
             smiling
             :
             But
             it
             is
             contrary
             in
             Pleasures
             ,
             for
             at
             their
             first
             approach
             they
             present
             nothing
             but
             roses
             and
             sweete
             contents
             ;
             and
             in
             the
             end
             they
             leaue
             vs
             nothing
             
             but
             thornes
             and
             importune
             griefes
             ;
             especially
             for
             that
             they
             diuert
             vs
             from
             the
             soueraigne
             Good
             ,
             and
             from
             the
             loue
             of
             spirituall
             delights
             ,
             without
             the
             which
             our
             soules
             can
             finde
             no
             solide
             nor
             soueraigne
             content
             .
          
        
      
       
         
           
             Of
             Griefe
             and
             Heauinesse
             .
             CHAP.
             1.
             
          
           
             AS
             among
             all
             creatures
             there
             is
             not
             any
             one
             exposed
             vnto
             so
             many
             outrages
             of
             Fortune
             as
             man
             ,
             whom
             we
             may
             rightly
             tearme
             an
             image
             of
             misery
             and
             weaknes
             ▪
             So
             it
             is
             most
             certaine
             ,
             that
             there
             is
             not
             any
             Passion
             wherewith
             hee
             is
             more
             afflicted
             in
             this
             
             life
             ,
             then
             with
             Griefe
             and
             Sorrow
             ,
             whose
             obiects
             present
             themselues
             continually
             to
             his
             sense
             and
             mind
             .
             Wherefore
             although
             that
             by
             the
             light
             which
             we
             finde
             in
             contrary
             things
             when
             they
             are
             opposed
             ,
             and
             compared
             one
             with
             another
             ,
             we
             may
             iudge
             of
             the
             condition
             of
             Griefe
             and
             Sorrow
             ,
             by
             that
             which
             we
             haue
             spoken
             of
             Pleasure
             and
             Delight
             ;
             yet
             for
             a
             more
             ample
             knowledge
             of
             a
             thing
             which
             is
             so
             common
             vnto
             vs
             ,
             it
             shall
             be
             fit
             to
             treate
             more
             exactly
             vpon
             this
             subiect
             .
             
               Griefe
               then
               is
               a
               violent
            
             Passion
             
               of
               the
               Soule
               ,
               entertained
               by
               some
               sensible
               discontent
               :
               Or
               else
               ,
            
             Griefe
             
               is
               a
               torment
               of
               the
               mind
               and
               body
               :
               Or
               againe
               ,
            
             Griefe
             
               is
               a
            
             Passion
             
               of
               the
               mind
               afflicted
               by
               some
               kind
               of
               euill
               which
               presents
               it
               
               selfe
               :
               Or
               to
               describe
               it
               more
               particularly
            
             ;
             Griefe
             
               is
               a
            
             Passion
             
               of
               the
               Soule
               ,
               which
               riseth
               from
               a
               discontent
               she
               receiueth
               from
               obiects
               contrary
               to
               her
               inclinations
               ,
               which
               present
               themselues
               vnto
               the
               senses
               ,
               and
               afflict
               them
               .
            
          
           
             But
             wee
             must
             obserue
             that
             there
             are
             two
             kinds
             of
             Griefe
             :
             The
             one
             which
             resides
             in
             the
             sensuall
             Appetite
             ;
             and
             the
             other
             hath
             his
             seate
             in
             the
             rationall
             .
             This
             last
             which
             afflicts
             the
             minde
             ,
             is
             properly
             called
             heauines
             ,
             and
             differs
             from
             the
             other
             ,
             for
             that
             a
             sensible
             Griefe
             is
             alwayes
             accompanied
             with
             a
             visible
             alteration
             and
             change
             of
             the
             body
             which
             is
             moued
             ;
             whereas
             the
             Griefe
             of
             the
             mind
             hath
             not
             alwayes
             an
             agitation
             of
             the
             body
             ,
             but
             
             most
             commonly
             containes
             it selfe
             within
             the
             bounds
             of
             the
             power
             where
             it
             is
             framed
             ;
             in
             regard
             whereof
             it
             is
             sometimes
             attributed
             to
             God
             and
             the
             Angells
             .
             These
             two
             kinds
             of
             Griefe
             differ
             also
             one
             from
             another
             ,
             for
             that
             the
             cause
             of
             the
             sensible
             Griefe
             resides
             in
             the
             body
             ,
             which
             suffers
             some
             violent
             impression
             that
             alters
             it
             .
             But
             the
             cause
             of
             the
             intellectuall
             Griefe
             resides
             in
             the
             rationall
             part
             and
             in
             the
             mind
             ,
             which
             represents
             vnto
             it selfe
             the
             euill
             which
             she
             receiues
             from
             the
             obiects
             which
             present
             themselues
             vnto
             her
             thought
             .
             They
             differ
             againe
             ,
             for
             that
             the
             apprehension
             and
             knowledge
             which
             the
             exterior
             senses
             haue
             of
             things
             ,
             they
             do
             only
             regard
             the
             present
             obiects
             
             which
             make
             an
             actuall
             impression
             in
             them
             ;
             but
             the
             vnderstanding
             not
             only
             conceiues
             things
             present
             ,
             but
             euen
             those
             that
             are
             past
             ,
             and
             which
             may
             happen
             ,
             or
             fall
             vnder
             the
             imagination
             of
             man.
             Hence
             it
             comes
             that
             corporeall
             Griefe
             which
             followeth
             the
             apprehension
             ,
             which
             present
             things
             make
             in
             the
             senses
             ,
             growes
             onely
             from
             the
             presence
             of
             obiects
             contrary
             to
             their
             inclinations
             .
          
           
             Whereas
             the
             Griefe
             of
             the
             mind
             following
             the
             knowledge
             of
             the
             vnderstanding
             ,
             may
             grow
             from
             obiects
             that
             are
             present
             ,
             past
             ,
             or
             to
             come
             ,
             and
             from
             those
             which
             man
             doth
             presuppose
             may
             succeed
             vnto
             him
             .
             So
             as
             the
             noblest
             powers
             of
             our
             soule
             ,
             
             and
             those
             which
             are
             the
             richest
             ornaments
             of
             our
             nature
             ,
             as
             the
             vnderstanding
             ,
             imagination
             ,
             and
             memory
             ,
             helpe
             to
             increase
             our
             paines
             ,
             and
             to
             augment
             our
             afflictions
             :
             As
             if
             the
             presence
             of
             heauen
             which
             giues
             vs
             some
             prerogatiue
             ouer
             beastes
             ,
             should
             make
             vs
             more
             miserable
             .
             For
             the
             most
             sauage
             beastes
             flie
             dangers
             ,
             when
             as
             they
             present
             themselues
             vnto
             their
             eyes
             :
             But
             being
             escaped
             they
             remaine
             quiet
             and
             assured
             ;
             whereas
             we
             not
             only
             torment
             our selues
             ▪
             for
             the
             euill
             which
             doth
             oppresse
             vs
             ;
             but
             euen
             for
             which
             is
             not
             yet
             happened
             .
          
           
             But
             you
             must
             vnderstand
             that
             to
             speake
             properly
             ,
             Griefe
             which
             is
             one
             of
             the
             Passions
             of
             the
             soule
             ,
             is
             that
             
             which
             is
             framed
             in
             the
             
               sensitiue
               appetite
            
             ,
             with
             a
             visible
             alteration
             of
             the
             body
             ,
             which
             is
             agitated
             and
             moued
             exteriorly
             by
             the
             euill
             or
             paine
             which
             it
             suffers
             :
             So
             as
             the
             cause
             doth
             reside
             in
             the
             body
             which
             receiues
             some
             kind
             of
             outrage
             .
             But
             the
             motion
             of
             Griefe
             is
             alwayes
             framed
             in
             the
             soule
             ,
             for
             that
             the
             body
             is
             not
             capable
             but
             by
             the
             presence
             of
             the
             soule
             .
             Wee
             must
             also
             remember
             ,
             that
             as
             to
             excite
             Pleasure
             in
             our
             senses
             ,
             the
             pleasing
             obiect
             must
             not
             only
             be
             vnited
             ,
             but
             also
             knowne
             and
             perceiued
             by
             the
             senses
             ,
             as
             we
             haue
             formerly
             obserued
             ;
             so
             to
             cause
             Griefe
             ,
             the
             afflicting
             obiect
             must
             touch
             our
             senses
             ,
             so
             as
             by
             the
             imp●●ssion
             it
             makes
             ,
             th●y
             must
             p●rc●iue
             :
             at
             it
             〈◊〉
             painefull
             .
             
             For
             it
             is
             certaine
             that
             as
             there
             is
             no
             good
             but
             that
             which
             is
             sensibly
             present
             ,
             can
             cause
             Pleasure
             to
             the
             senses
             ,
             so
             there
             is
             not
             any
             but
             a
             present
             euill
             can
             procure
             a
             sensible
             Griefe
             .
             But
             vnder
             the
             obiect
             of
             Griefe
             we
             comprehend
             not
             only
             the
             euill
             which
             afflicts
             vs
             ,
             but
             also
             the
             good
             which
             we
             haue
             lost
             .
             For
             euen
             as
             the
             weight
             of
             bodies
             causeth
             that
             not
             only
             they
             haue
             an
             inclination
             to
             rest
             in
             the
             center
             ▪
             but
             also
             is
             the
             cause
             that
             they
             are
             neuer
             farre
             remote
             without
             suffering
             a
             visible
             violence
             in
             their
             nature
             :
             So
             men
             are
             naturally
             carried
             not
             only
             to
             Loue
             ,
             but
             with
             a
             sensible
             Griefe
             of
             their
             losse
             .
             So
             the
             couetous
             man
             torments
             himselfe
             for
             the
             losse
             of
             his
             wealth
             ;
             The
             voluptuous
             is
             
             grieued
             to
             see
             an
             end
             of
             the
             obiects
             of
             his
             content
             ;
             The
             mother
             afflicts
             her selfe
             for
             her
             only
             son
             ▪
             &
             we
             see
             many
             who
             after
             good
             cheare
             ,
             great
             feasts
             ,
             and
             dancings
             ,
             hauing
             spent
             the
             time
             in
             all
             kind
             of
             Pleasures
             ,
             suddenly
             grow
             heauy
             and
             pensiue
             ;
             and
             yet
             can
             giue
             no
             reason
             of
             this
             sudden
             change
             ,
             which
             proceeds
             only
             from
             the
             disquietnesse
             of
             our
             minds
             ,
             which
             grieues
             at
             contentments
             past
             ,
             and
             afflicts
             it selfe
             ,
             the
             which
             makes
             him
             heauy
             ;
             and
             this
             heauinesse
             conuerts
             into
             melancholy
             ,
             which
             augments
             his
             anguish
             ,
             and
             torments
             him
             without
             any
             other
             forme
             of
             euill
             ,
             that
             presents
             it selfe
             vnto
             his
             senses
             .
             As
             for
             the
             causes
             of
             griefe
             and
             Heauinesse
             ,
             being
             consisidered
             
             in
             regard
             of
             their
             subiects
             where
             they
             incounter
             ,
             we
             obserue
             three
             .
             For
             first
             of
             all
             ,
             our
             Cupidities
             and
             Desires
             ,
             do
             many
             times
             cause
             great
             vexation
             and
             discontents
             ,
             as
             when
             any
             one
             is
             surprized
             with
             the
             Loue
             of
             a
             pleasing
             obiect
             ,
             if
             they
             hinder
             the
             enioying
             ,
             or
             but
             only
             delay
             the
             possession
             ,
             they
             are
             so
             many
             thornes
             of
             Griefe
             which
             pierce
             his
             soule
             .
             For
             as
             the
             hope
             to
             obtaine
             the
             possession
             causeth
             Pleasure
             and
             Delight
             ;
             so
             the
             despaire
             to
             attaine
             vnto
             that
             we
             passionatly
             desire
             ,
             giues
             cruell
             afflictions
             and
             insupportable
             torments
             .
          
           
             Moreouer
             ,
             the
             Loue
             wee
             beare
             to
             the
             preseruation
             of
             our
             bei●g
             ,
             doth
             oftentimes
             cause
             sorrow
             and
             〈…〉
             ,
             
             for
             that
             we
             apprehend
             the
             destruction
             ;
             euen
             as
             wee
             see
             all
             creatures
             afflict
             thēselues
             for
             that
             which
             offends
             them
             ,
             and
             are
             very
             carefull
             to
             shelter
             their
             bodies
             from
             all
             outrage
             .
             Wherefore
             wee
             may
             say
             ,
             that
             Griefe
             is
             no
             other
             thing
             ,
             
               but
               an
               apprehension
               and
               feeling
               of
               the
               destruction
               of
               our
               good
               ,
               which
               makes
               vs
               impatient
               .
            
             Thirdly
             ,
             the
             soule
             helpes
             to
             afflict
             herselfe
             ,
             whether
             that
             melancholy
             workes
             this
             effect
             ,
             or
             that
             the
             continuall
             afflictions
             oppresse
             her
             in
             such
             sort
             ,
             as
             she
             doth
             nothing
             but
             sigh
             vnder
             the
             burthen
             of
             sorrow
             ,
             and
             like
             vnto
             a
             bad
             Pilot
             which
             abandons
             his
             ship
             to
             the
             waues
             and
             storme
             ,
             shee
             suffers
             her selfe
             to
             be
             so
             ouercome
             with
             Griefe
             ,
             as
             she
             augments
             her
             owne
             paine
             and
             increaseth
             
             her
             misery
             .
             For
             we
             often
             see
             men
             who
             in
             the
             middest
             of
             their
             afflictions
             and
             discontents
             do
             nothing
             but
             sigh
             and
             powre
             forth
             teares
             ,
             and
             will
             not
             yeeld
             themselues
             capable
             of
             any
             kind
             of
             consolation
             .
             But
             although
             wee
             shew
             our selues
             more
             sensible
             of
             the
             Griefe
             of
             the
             senses
             ,
             then
             that
             of
             the
             mind
             ,
             yet
             it
             is
             most
             certaine
             ,
             that
             the
             interior
             Griefes
             which
             afflict
             the
             soule
             ,
             are
             much
             greater
             then
             the
             exterior
             paines
             which
             torture
             the
             body
             .
             For
             that
             the
             apprehension
             of
             the
             mind
             and
             imagination
             ,
             is
             much
             more
             powerfull
             ,
             and
             more
             noble
             then
             that
             of
             the
             senses
             ,
             and
             especially
             then
             that
             of
             feeling
             which
             hath
             the
             greatest
             share
             in
             corporeall
             paines
             .
             For
             
             proofe
             whereof
             ,
             wee
             see
             great
             courages
             to
             auoyd
             inferior
             Griefe
             ,
             expose
             themselues
             voluntarily
             to
             the
             exterior
             paines
             of
             torments
             and
             punishments
             ,
             which
             are
             in
             some
             sort
             pleasing
             vnto
             them
             ,
             for
             that
             the
             interior
             ioy
             doth
             mollifie
             their
             paine
             :
             Whereof
             wee
             haue
             glorious
             examples
             in
             the
             constancy
             of
             our
             Martyres
             ,
             who
             to
             auoyd
             the
             blame
             and
             aspersion
             which
             had
             bene
             layd
             vpon
             them
             ,
             to
             haue
             offended
             God
             in
             burning
             incense
             to
             Idolls
             ,
             haue
             exposed
             themselues
             to
             the
             fire
             ,
             to
             tortures
             ,
             to
             wheeles
             ,
             and
             to
             the
             rage
             of
             wilde
             beasts
             ,
             for
             that
             they
             would
             not
             bee
             subiect
             to
             that
             ignominious
             reproach
             .
          
           
             Finally
             ,
             heauines
             hath
             troublesome
             effects
             ,
             for
             that
             
             first
             of
             all
             ,
             if
             it
             be
             excessiue
             ,
             it
             quencheth
             the
             spirit
             ,
             and
             takes
             from
             it
             all
             meanes
             to
             attend
             the
             search
             of
             truth
             .
             The
             reason
             is
             ,
             for
             that
             all
             the
             powers
             of
             our
             soule
             ,
             being
             tied
             vnto
             their
             essence
             ,
             as
             the
             branches
             vnto
             the
             tree
             ,
             it
             doth
             of
             necessity
             follow
             ,
             that
             when
             shee
             is
             wholy
             busied
             in
             the
             functions
             of
             one
             of
             her
             powers
             ,
             shee
             abandons
             the
             rest
             ,
             and
             cannot
             assist
             them
             in
             their
             actions
             .
          
           
             Wherefore
             when
             as
             any
             thing
             drawes
             the
             soule
             wholy
             vnto
             it
             ,
             and
             imployes
             her
             whole
             action
             ,
             shee
             cannot
             attend
             any
             thing
             else
             :
             by
             consequence
             whereof
             ,
             an
             exceeding
             heauines
             seazing
             vpon
             her
             ,
             it
             drawes
             her
             away
             ;
             so
             as
             shee
             cannot
             thinke
             of
             any
             thing
             else
             ,
             feeling
             her selfe
             
             opprest
             with
             Griefe
             as
             with
             a
             heauy
             burthen
             ,
             which
             beares
             her
             downe
             and
             hinders
             the
             liberty
             of
             her
             functions
             .
             It
             is
             therefore
             generally
             true
             ,
             that
             there
             is
             no
             action
             of
             the
             soule
             whereunto
             heauines
             is
             not
             a
             hindrance
             and
             let
             .
             The
             which
             we
             find
             verified
             in
             our selues
             ,
             for
             wee
             neuer
             do
             any
             thing
             so
             well
             being
             possest
             by
             cares
             as
             when
             we
             are
             in
             ioy
             ;
             whereof
             the
             reason
             is
             visible
             ;
             for
             that
             the
             will
             is
             the
             cause
             which
             excites
             vs
             to
             act
             ,
             the
             which
             hath
             the
             good
             for
             obiect
             ,
             and
             makes
             the
             more
             powerfull
             effect
             ,
             when
             it
             appeares
             pleasing
             and
             is
             accompanied
             with
             delight
             .
             It
             is
             true
             ,
             that
             when
             there
             remaines
             any
             hope
             to
             surmount
             the
             causes
             of
             our
             displeasure
             ,
             then
             heauines
             may
             
             serue
             to
             fortifie
             our
             action
             and
             to
             inflame
             our
             courage
             ;
             for
             that
             the
             more
             we
             feele
             any
             Griefe
             ,
             the
             more
             wee
             striue
             to
             bee
             freed
             from
             it
             .
             But
             if
             there
             be
             no
             hope
             remaining
             ,
             we
             become
             as
             it
             were
             senselesse
             ,
             and
             abandon
             our selues
             in
             prey
             to
             Griefe
             .
          
           
             We
             flee
             the
             company
             of
             men
             ,
             we
             hate
             the
             light
             ,
             wee
             find
             the
             comforts
             and
             consolations
             of
             our
             friends
             importune
             ,
             and
             we
             haue
             no
             content
             but
             to
             feed
             our selues
             with
             bitternesse
             .
             Besides
             the
             torments
             which
             heauines
             giues
             vnto
             our
             spirits
             ,
             she
             doth
             also
             produce
             fearefull
             effects
             vpon
             our
             bodies
             ;
             for
             that
             it
             is
             a
             maligne
             ,
             colde
             and
             dry
             Passion
             ,
             which
             wasteth
             the
             radicall
             humor
             ,
             and
             by
             little
             and
             little
             quenching
             the
             naturall
             
             heate
             of
             the
             body
             ,
             thrusts
             her
             poyson
             euen
             vnto
             the
             heart
             ,
             whose
             vigor
             shee
             causeth
             to
             wither
             ,
             and
             consumes
             the
             forces
             by
             her
             bad
             influence
             ;
             whereof
             wee
             see
             the
             signes
             after
             death
             ,
             when
             as
             they
             come
             to
             open
             those
             that
             haue
             beene
             smothered
             with
             melancholy
             .
             For
             insteed
             of
             a
             heart
             ,
             they
             find
             nothing
             but
             a
             drie
             skinne
             like
             to
             the
             leaues
             in
             Autumne
             .
             So
             as
             all
             things
             exactly
             considered
             ,
             we
             may
             say
             ,
             that
             there
             is
             not
             any
             thing
             that
             doth
             so
             much
             aduance
             our
             dayes
             as
             this
             cruell
             Passion
             ,
             which
             thus
             consumes
             our
             forces
             ,
             causeth
             our
             heart
             to
             languish
             ,
             and
             makes
             our
             life
             short
             ,
             but
             extreamely
             miserable
             .
          
           
             There
             are
             many
             remedies
             against
             this
             Passion
             ,
             but
             most
             
             commonly
             the
             Griefe
             is
             so
             obstinate
             ,
             as
             all
             applications
             are
             vnprofitable
             .
             To
             cure
             it
             ,
             we
             must
             first
             take
             away
             ,
             or
             at
             the
             least
             diminish
             the
             opinion
             of
             the
             euill
             which
             afflicts
             vs
             :
             the
             which
             is
             easie
             to
             do
             ,
             seeing
             it
             depends
             of
             our
             opinion
             .
          
           
             For
             as
             dignities
             ,
             honors
             ,
             crownes
             ,
             and
             triumphs
             ,
             giue
             vs
             no
             content
             ,
             but
             what
             wee
             take
             our selues
             when
             as
             they
             arriue
             ;
             for
             that
             we
             haue
             seene
             many
             weepe
             euen
             in
             the
             middest
             of
             all
             this
             pompe
             :
             so
             the
             paines
             of
             this
             life
             ,
             ignominies
             ,
             banishment
             ,
             the
             losse
             of
             goods
             and
             kinsfolkes
             ,
             with
             all
             other
             miseries
             ,
             afflict
             vs
             not
             extraordinarily
             ,
             vnlesse
             wee
             our selues
             make
             them
             more
             bitter
             and
             violent
             by
             our
             owne
             weaknesse
             ;
             for
             that
             
             we
             haue
             seene
             many
             laugh
             in
             the
             middest
             of
             all
             these
             miseries
             :
             wee
             must
             then
             represent
             these
             things
             otherwise
             then
             the
             Vulgar
             esteeme
             them
             ;
             for
             that
             the
             true
             cure
             of
             the
             euill
             must
             not
             bee
             expected
             from
             time
             ,
             but
             by
             our
             reason
             ,
             which
             must
             preuent
             it
             .
             Otherwise
             wee
             shall
             receiue
             this
             disgrace
             ,
             that
             it
             will
             cause
             vs
             to
             do
             that
             we
             would
             not
             ,
             although
             it
             were
             in
             our
             power
             .
             For
             there
             is
             no
             Griefe
             so
             bitter
             but
             time
             doth
             moderate
             ,
             seeing
             that
             ,
             as
             wee
             haue
             sayd
             ,
             the
             greatest
             pleasures
             decrease
             by
             too
             long
             enioying
             ,
             which
             causeth
             our
             soule
             to
             grow
             slacke
             ;
             so
             it
             is
             most
             certaine
             that
             excessiue
             sorrow
             by
             little
             and
             little
             decayes
             ,
             by
             the
             continuance
             and
             custome
             which
             the
             soule
             takes
             
             of
             the
             Griefe
             .
             The
             which
             may
             also
             happen
             ,
             for
             that
             time
             doth
             change
             the
             condition
             of
             things
             and
             giues
             them
             another
             face
             ,
             and
             so
             doth
             mollifie
             or
             wholy
             take
             away
             the
             sorrow
             .
          
           
             But
             not
             to
             yeeld
             to
             the
             euill
             when
             it
             comes
             to
             seaze
             vpon
             vs
             ,
             we
             must
             foresee
             the
             accidents
             of
             this
             life
             ,
             not
             as
             if
             they
             should
             happen
             infallibly
             ,
             for
             that
             were
             to
             make
             vs
             miserable
             before
             the
             time
             ;
             but
             as
             incident
             to
             all
             men
             ,
             and
             that
             being
             of
             this
             number
             ,
             if
             any
             crosse
             or
             misery
             shall
             fall
             vpon
             vs
             ,
             we
             may
             bee
             the
             lesse
             amazed
             .
             For
             the
             crosses
             of
             Fortune
             which
             wee
             haue
             foreseene
             ,
             strike
             vs
             more
             gently
             ,
             and
             make
             a
             weaker
             impression
             in
             our
             soule
             .
             Wherefore
             a
             wiseman
             of
             the
             
             world
             ,
             who
             had
             prepared
             himselfe
             for
             all
             the
             accidents
             of
             this
             life
             ,
             receiuing
             the
             heauy
             newes
             of
             the
             death
             of
             his
             sonne
             ,
             was
             no
             otherwise
             moued
             ,
             but
             only
             sayd
             ,
             
               I
               knew
               I
               had
               begotten
               a
               mortall
               creature
               .
            
             Doubtlesse
             it
             is
             the
             effect
             of
             an
             exact
             and
             singular
             wisedome
             ,
             to
             haue
             this
             feeling
             of
             humaine
             accidents
             ,
             not
             to
             bee
             amazed
             at
             that
             which
             happens
             ,
             nor
             to
             see
             any
             thing
             befall
             him
             ,
             which
             he
             hath
             not
             foreseene
             .
             So
             as
             a
             wiseman
             must
             alwaies
             remember
             ,
             that
             dangers
             ,
             losses
             ,
             banishment
             ,
             infirmities
             ,
             yea
             the
             death
             of
             his
             children
             ,
             wife
             ,
             and
             that
             which
             he
             holds
             most
             deare
             ,
             are
             things
             which
             may
             happen
             dayly
             ,
             and
             which
             threaten
             all
             men
             ;
             and
             therefore
             if
             hee
             bee
             exempt
             ,
             
             it
             is
             the
             benefite
             and
             guift
             of
             God
             ;
             and
             if
             they
             befall
             him
             ,
             that
             they
             are
             the
             miseries
             of
             his
             nature
             .
             For
             hauing
             this
             consideration
             of
             the
             common
             miseries
             of
             men
             ,
             he
             finds
             himselfe
             bound
             ●o
             suffer
             constantly
             and
             with
             patience
             ,
             the
             necessities
             and
             crosses
             of
             this
             life
             :
             Least
             he
             should
             seeme
             to
             fight
             against
             God
             ,
             who
             hath
             layd
             this
             yoake
             vpon
             him
             ,
             to
             punish
             his
             offences
             ,
             or
             to
             keepe
             him
             in
             awe
             .
          
           
             But
             to
             mollifie
             our
             sorrowes
             ,
             wee
             must
             remember
             that
             the
             miseries
             of
             this
             life
             giue
             vs
             a
             glorious
             subiect
             to
             exercise
             our
             vertue
             ,
             and
             to
             shew
             our
             constancy
             before
             the
             eyes
             of
             heauen
             and
             earth
             ,
             which
             are
             witnesses
             of
             our
             combatts
             .
             For
             as
             Pilots
             cannot
             
             shew
             their
             art
             and
             industry
             but
             in
             stormes
             ,
             nor
             soldiers
             giue
             proofes
             of
             their
             valour
             but
             in
             the
             middest
             of
             dangers
             :
             So
             a
             vertuous
             man
             hath
             no
             meanes
             to
             make
             his
             vertues
             shine
             ,
             but
             amiddest
             the
             aduersities
             which
             befall
             him
             in
             this
             life
             ;
             as
             for
             example
             ,
             wee
             should
             haue
             knowne
             nothing
             of
             the
             great
             resolution
             of
             Sceuola
             ,
             if
             hee
             had
             not
             fallen
             into
             danger
             before
             the
             King
             of
             the
             Tuscanes
             ,
             who
             was
             rauisht
             with
             admiration
             ,
             seeing
             with
             what
             constancy
             he
             burnt
             his
             own
             hand
             ,
             &
             suffered
             without
             amazement
             the
             violence
             of
             the
             fire
             ,
             into
             the
             which
             hee
             thrust
             it
             ,
             for
             that
             he
             had
             fa●ld
             of
             his
             enterprize
             .
             Neither
             should
             wee
             know
             the
             notable
             temperāce
             of
             Fabrititus
             ,
             nor
             the
             moderation
             
             he
             shewed
             in
             refusing
             the
             gold
             and
             presents
             of
             Pyrrhus
             King
             of
             Albania
             ,
             if
             pouerty
             had
             not
             bene
             familiar
             vnto
             him
             .
             So
             Regulus
             being
             pierced
             with
             nailes
             ,
             and
             torne
             in
             pieces
             with
             punishments
             ,
             seruing
             as
             a
             spectacle
             of
             the
             Carthiginians
             in
             humanity
             ,
             purchased
             an
             immortall
             name
             for
             his
             constancy
             .
             So
             Socrates
             seeing
             himselfe
             condemned
             to
             drinke
             poyson
             ,
             and
             beholding
             the
             cup
             into
             the
             which
             the
             hangman
             powred
             that
             mortal
             draught
             without
             any
             palenesse
             or
             amazemēt
             ,
             deserued
             to
             be
             admired
             by
             his
             enemies
             .
             After
             their
             example
             ,
             then
             a
             wiseman
             will
             conceiue
             ,
             that
             the
             afflictions
             of
             this
             life
             offer
             him
             a
             goodly
             occasion
             to
             shew
             his
             constancy
             ,
             and
             to
             
             make
             his
             vertues
             shine
             ;
             and
             therefore
             they
             shall
             not
             be
             able
             to
             afflict
             him
             immoderatly
             ,
             nor
             to
             torture
             his
             minde
             extraordinarily
             :
             But
             that
             which
             should
             most
             fortifie
             him
             in
             this
             thought
             ,
             is
             ,
             that
             God
             which
             doth
             cast
             him
             into
             the
             middest
             of
             these
             combatts
             ,
             will
             crowne
             his
             constancy
             ,
             and
             not
             suffer
             him
             to
             remaine
             without
             reward
             .
             Moreouer
             ,
             we
             may
             also
             striue
             to
             diuert
             it
             by
             some
             pleasing
             imployment
             ,
             which
             may
             cause
             vs
             to
             turne
             our
             eyes
             from
             the
             fearefull
             image
             of
             the
             euill
             which
             afflicts
             vs
             ,
             representing
             vnto
             our selues
             obiects
             which
             are
             more
             sweet
             and
             delightfull
             ,
             then
             those
             which
             torture
             vs
             so
             cruelly
             .
          
           
             Finally
             ,
             to
             draw
             together
             as
             it
             were
             into
             one
             body
             ,
             all
             
             the
             meanes
             wee
             haue
             to
             charme
             our
             cares
             &
             griefes
             ;
             heauines
             is
             disperst
             ,
             ether
             for
             that
             wee
             see
             our selues
             freed
             from
             the
             euill
             which
             did
             persecute
             vs
             ,
             or
             that
             wee
             recouer
             the
             possession
             of
             the
             good
             which
             had
             beene
             wrested
             from
             vs
             ,
             and
             wee
             had
             lost
             :
             or
             else
             for
             that
             the
             misery
             wherewith
             wee
             haue
             beene
             crost
             ,
             is
             as
             it
             were
             recompenced
             by
             some
             other
             felicities
             which
             befall
             vs
             ;
             as
             the
             sweetnesse
             of
             these
             last
             contents
             ,
             takes
             away
             all
             the
             bitternesse
             of
             our
             forepassed
             afflictions
             ,
             as
             would
             befall
             him
             that
             should
             be
             drawne
             out
             of
             prison
             and
             from
             bonds
             ,
             to
             bee
             set
             in
             a
             royall
             throne
             ,
             and
             to
             haue
             a
             scepter
             put
             into
             his
             hand
             ,
             and
             a
             crowne
             vpon
             his
             head
             .
          
           
           
             Griefe
             is
             also
             dispersed
             by
             diuertisments
             ,
             by
             affaires
             ,
             by
             the
             entertainment
             of
             wisemen
             ,
             by
             the
             discourse
             of
             such
             as
             are
             learned
             and
             feare
             God
             ,
             and
             by
             the
             force
             of
             our
             owne
             iudgement
             ,
             conceiuing
             with
             our selues
             that
             we
             should
             not
             suffer
             any
             misery
             to
             triumph
             ouer
             our
             constancy
             ;
             that
             to
             suffer
             our selues
             to
             bee
             vanquished
             by
             Griefe
             ,
             were
             to
             shew
             the
             weaknesse
             of
             our
             courrage
             ;
             and
             that
             to
             bee
             toucht
             with
             afflictions
             ,
             is
             a
             thing
             common
             to
             all
             men
             ,
             but
             the
             glory
             of
             this
             constant
             oppositiō
             ▪
             belongs
             only
             to
             an
             eminent
             vertue
             .
             And
             lastly
             ,
             that
             he
             who
             sends
             vs
             these
             afflictions
             ,
             is
             a
             Father
             ,
             and
             no
             executioner
             :
             That
             it
             is
             that
             great
             God
             ,
             without
             whose
             decree
             there
             falls
             not
             a
             haire
             
             from
             our
             heads
             ,
             &
             whose
             will
             no
             man
             may
             contradict
             ,
             vnlesse
             hee
             will
             shew
             himselfe
             desperately
             mad
             .
             After
             all
             this
             we
             must
             remember
             ,
             that
             Griefe
             is
             neuer
             cured
             ,
             but
             rather
             inflamed
             by
             Griefe
             .
             And
             therefore
             as
             in
             other
             infirmities
             of
             the
             soule
             ,
             a
             greater
             euill
             makes
             the
             lesse
             to
             be
             forgotten
             ,
             so
             wee
             may
             disperse
             a
             present
             heauinesse
             ,
             either
             by
             shewing
             that
             it
             is
             not
             the
             present
             misery
             which
             we
             must
             lament
             ,
             but
             others
             that
             are
             more
             cruell
             ,
             which
             threaten
             vs
             :
             As
             if
             hee
             who
             is
             afflicted
             for
             the
             losse
             of
             his
             goods
             bee
             in
             danger
             to
             lose
             his
             life
             ,
             by
             publicke
             iustice
             :
             Or
             else
             in
             fortifying
             our
             resolutions
             with
             a
             better
             hope
             ,
             as
             in
             representing
             vnto
             himselfe
             the
             glory
             of
             paradise
             ,
             after
             the
             
             miseries
             of
             this
             life
             ,
             and
             the
             crownes
             of
             heauen
             after
             the
             combatts
             of
             the
             earth
             .
             All
             these
             things
             make
             great
             impressions
             in
             religious
             soules
             ,
             capable
             of
             the
             feeling
             of
             piety
             .
          
           
             Besides
             all
             this
             ,
             there
             are
             remedies
             which
             are
             taken
             from
             the
             obiects
             of
             the
             senses
             ,
             which
             recreate
             the
             mind
             and
             body
             in
             the
             middest
             of
             Griefe
             .
             For
             first
             ,
             whatsoeuer
             delights
             and
             giues
             ioy
             vnto
             the
             senses
             ,
             causeth
             ease
             to
             the
             heauinesse
             of
             the
             soule
             ;
             for
             that
             ioy
             is
             to
             the
             soule
             that
             which
             rest
             is
             to
             the
             body
             .
             So
             as
             they
             which
             rest
             repaire
             their
             forces
             ,
             mollifying
             the
             paine
             which
             hath
             tyred
             thē
             ;
             so
             they
             which
             begin
             to
             taste
             any
             sweete
             pleasures
             ,
             feele
             their
             Griefe
             to
             decay
             by
             
             little
             and
             little
             ,
             and
             their
             heauinesse
             to
             vanish
             away
             &
             go
             to
             smoake
             .
             Wherefore
             it
             is
             fit
             to
             draw
             them
             that
             are
             afflicted
             ,
             into
             the
             fields
             ,
             to
             enioy
             a
             free
             aire
             and
             the
             sight
             of
             heauen
             .
          
           
             It
             is
             good
             to
             shew
             them
             haruest
             ,
             riuers
             ,
             meadows
             ,
             and
             hills
             ;
             for
             that
             these
             diuerse
             obiects
             diuert
             the
             afflicted
             soule
             ,
             and
             make
             it
             forget
             a
             part
             of
             its
             Griefe
             ,
             so
             as
             all
             hideous
             shapes
             are
             defaced
             by
             the
             presence
             of
             these
             sweeter
             obiects
             .
             Some
             haue
             thought
             that
             musique
             consorts
             and
             instruments
             ,
             are
             fit
             to
             charme
             our
             melancholies
             ,
             whereunto
             they
             referre
             that
             which
             the
             Scripture
             sayth
             ,
             that
             Dauid
             by
             the
             sound
             of
             his
             harpe
             did
             pacifie
             the
             euill
             spirit
             which
             tormented
             Saule
             ,
             but
             experience
             
             hath
             taught
             vs
             ,
             that
             all
             these
             things
             do
             many
             times
             rather
             entertaine
             melancholy
             then
             disperse
             it
             .
             Wherefore
             in
             this
             subiect
             wee
             must
             obserue
             the
             nature
             of
             the
             infirmity
             ,
             and
             the
             quality
             of
             the
             musique
             ,
             which
             must
             be
             cheerefull
             to
             driue
             away
             heauinesse
             .
          
           
             The
             vse
             of
             wine
             hath
             also
             a
             particular
             vertue
             to
             expell
             cares
             :
             And
             we
             haue
             seene
             in
             our
             time
             a
             great
             Prince
             desperately
             afflicted
             for
             the
             death
             of
             his
             only
             sonne
             ,
             could
             finde
             no
             other
             remedy
             for
             his
             Griefe
             ,
             then
             to
             vse
             the
             strongest
             wine
             that
             could
             be
             gotten
             .
             The
             reason
             is
             ,
             for
             that
             wine
             being
             moist
             and
             hot
             ,
             it
             doth
             at
             one
             instant
             both
             water
             sweetly
             ,
             and
             heat
             that
             bilious
             humor
             ,
             which
             is
             
             as
             it
             were
             the
             center
             &
             roote
             whereunto
             melancholy
             doth
             fixe
             it selfe
             .
             Sleepe
             also
             and
             the
             vse
             of
             Bathes
             ,
             are
             very
             behoouefull
             ;
             for
             that
             both
             the
             one
             and
             the
             other
             reduce
             nature
             to
             her
             first
             habite
             ,
             and
             restore
             her
             good
             constitution
             which
             Griefe
             had
             corrupted
             ;
             the
             which
             disperseth
             heauinesse
             ,
             and
             causeth
             ioy
             to
             enter
             into
             the
             afflicted
             soule
             .
          
           
             Teares
             are
             also
             proper
             to
             disperse
             heauinesse
             :
             yea
             wee
             finde
             many
             times
             in
             our
             bitterest
             griefes
             ,
             that
             teares
             diminish
             our
             paine
             ,
             and
             mollifie
             our
             miseries
             how
             sharpe
             soeuer
             .
          
           
             The
             which
             happens
             for
             two
             reasons
             .
             The
             first
             ,
             for
             that
             the
             things
             which
             are
             pernitious
             vnto
             vs
             and
             remaine
             inclosed
             within
             vs
             ,
             
             hurt
             vs
             more
             then
             when
             they
             are
             without
             :
             But
             when
             wee
             powre
             forth
             teares
             ,
             we
             cast
             out
             that
             which
             afflicts
             vs
             ,
             &
             emptying
             the
             humor
             which
             oppresseth
             vs
             ,
             and
             smothers
             vs
             within
             ,
             by
             this
             meanes
             we
             free
             our selues
             from
             a
             heauy
             burthen
             which
             lay
             vpon
             our
             hearts
             ,
             by
             reason
             whereof
             our
             soule
             helping
             her selfe
             to
             cast
             out
             the
             enemy
             of
             our
             life
             diuerts
             and
             frees
             her selfe
             from
             the
             importune
             thought
             of
             Griefe
             ,
             and
             imployes
             her
             imaginatiō
             in
             this
             diuertisement
             ,
             the
             which
             for
             this
             occasion
             is
             pleasing
             vnto
             her
             ,
             and
             doth
             ease
             her
             in
             her
             afflictions
             .
          
           
             The
             second
             reason
             is
             ,
             for
             that
             it
             is
             a
             contentment
             to
             man
             ,
             to
             do
             an
             act
             befitting
             the
             estate
             wherein
             hee
             finds
             himselfe
             .
             So
             as
             if
             amiddest
             
             the
             mourning
             of
             our
             friends
             ,
             we
             chance
             to
             laugh
             vnaduisedly
             ,
             when
             wee
             enter
             into
             consideration
             with
             ourselues
             ,
             this
             lightnesse
             doth
             displease
             vs
             ,
             for
             that
             laughter
             agrees
             not
             well
             with
             mourning
             ;
             and
             there
             is
             nothing
             doth
             accord
             and
             concurre
             better
             with
             the
             condition
             of
             miserable
             men
             thē
             teares
             ,
             wherefore
             they
             are
             pleasing
             vnto
             them
             ,
             and
             by
             consequence
             sweeten
             their
             torments
             .
          
           
             And
             not
             onely
             the
             teares
             which
             afflicted
             persons
             poure
             forth
             are
             sweete
             vnto
             thē
             ,
             but
             euen
             those
             of
             their
             friends
             do
             comfort
             them
             :
             whereof
             wee
             may
             yeeld
             two
             reasons
             ,
             the
             one
             ,
             for
             that
             naturally
             they
             who
             grone
             vnder
             any
             burthē
             ,
             feele
             his
             hand
             sweete
             ,
             which
             labours
             to
             discharge
             them
             ,
             or
             
             which
             helpe
             to
             support
             them
             .
             So
             friends
             from
             whom
             pitty
             and
             compassion
             wrest
             teares
             in
             the
             middest
             of
             their
             friends
             misery
             ,
             endeauoring
             as
             it
             were
             to
             ease
             him
             of
             the
             burthen
             which
             doth
             presse
             him
             downe
             ,
             sweeten
             his
             paine
             ,
             and
             make
             him
             endure
             his
             affliction
             with
             more
             constancy
             and
             resolution
             .
             The
             other
             ,
             for
             that
             he
             that
             sees
             his
             friends
             participate
             with
             his
             Griefe
             ,
             knowes
             thereby
             that
             their
             affections
             are
             sound
             ,
             and
             that
             they
             loue
             him
             sincerely
             ;
             which
             is
             the
             sweetest
             thing
             that
             may
             happen
             in
             this
             life
             :
             wherfore
             this
             thought
             makes
             his
             affliction
             more
             supportable
             ;
             whereby
             hee
             comforts
             himselfe
             in
             his
             discontent
             .
          
           
             But
             all
             these
             remedies
             are
             not
             so
             powerfull
             against
             
             Griefe
             ,
             as
             the
             contemplation
             of
             the
             first
             truth
             ,
             which
             dispersing
             her
             beames
             in
             our
             soules
             ,
             fills
             them
             with
             so
             pleasing
             a
             splendour
             ,
             as
             they
             remaine
             rauisht
             with
             ioy
             and
             content
             .
             For
             it
             is
             certaine
             that
             this
             kind
             of
             contemplation
             is
             so
             sweete
             and
             delightfull
             of
             it selfe
             ,
             as
             it
             expells
             and
             disperseth
             all
             his
             cares
             and
             Griefe
             that
             applies
             himselfe
             vnto
             it
             .
             The
             which
             shee
             workes
             the
             more
             powerfully
             ,
             if
             the
             soule
             be
             enflamed
             with
             the
             loue
             of
             true
             wisedom
             ,
             which
             consists
             in
             the
             contemplation
             of
             the
             first
             cause
             ,
             which
             is
             God.
             So
             as
             the
             soule
             reioyceth
             in
             the
             middest
             of
             the
             afflictions
             of
             this
             life
             ,
             thinking
             still
             of
             the
             sweete
             Idea's
             of
             the
             glory
             of
             heauen
             .
          
           
             In
             regard
             whereof
             some
             
             Martyres
             haue
             giuen
             a
             thousand
             testimonies
             of
             ioy
             in
             the
             midst
             of
             their
             torments
             :
             And
             some
             marching
             bare-footed
             vpon
             burning
             coales
             ,
             haue
             protested
             constantly
             and
             truely
             ,
             that
             they
             thought
             they
             trod
             vpon
             Roses
             .
             But
             we
             haue
             spoken
             sufficiently
             of
             Griefe
             in
             generall
             ,
             let
             vs
             now
             come
             vnto
             the
             buddes
             which
             she
             produceth
             ,
             and
             to
             the
             species
             in
             particular
             ,
             which
             are
             contayned
             vnder
             the
             generall
             ,
             as
             miserie
             ,
             indignation
             ,
             enuy
             ,
             and
             emulation
             ,
             without
             the
             explayning
             whereof
             this
             treaty
             would
             be
             imperfect
             .
          
        
         
           
           
             Of
             Mercy
             and
             Indignation
             .
             CHAP.
             2.
             
          
           
             ALthough
             there
             bee
             some
             Philosophers
             who
             obseruing
             the
             impression
             and
             wound
             which
             the
             pitty
             wee
             haue
             of
             another
             mans
             miseries
             makes
             in
             our
             hearts
             ,
             haue
             absolutely
             condemned
             al
             the
             motions
             of
             this
             Passion
             ,
             as
             vnworthy
             the
             greatnesse
             of
             our
             courrages
             :
             Yet
             we
             must
             confesse
             ,
             that
             amidst
             so
             many
             strange
             accidents
             which
             happen
             in
             the
             course
             of
             this
             life
             ,
             amiddest
             the
             great
             pou●rties
             and
             miseries
             of
             men
             ,
             
             the
             cruel
             infirmities
             ,
             banishments
             ,
             tortures
             ,
             punishments
             ,
             shipwracks
             ,
             burnings
             ,
             slaughters
             ,
             and
             all
             other
             calamities
             aswell
             priuate
             as
             publicke
             which
             makes
             them
             miserable
             ;
             they
             must
             haue
             abandoned
             all
             feeling
             of
             humanity
             if
             they
             should
             not
             be
             toucht
             with
             Griefe
             when
             as
             these
             miseries
             offer
             thēselues
             vnto
             their
             eyes
             .
             For
             notwithstanding
             the
             saying
             of
             these
             Philosophers
             ,
             that
             great
             spirits
             in
             the
             which
             vertue
             hath
             taken
             deepe
             roote
             ,
             see
             all
             things
             without
             perturbation
             ,
             and
             wipe
             away
             the
             teares
             of
             those
             that
             weepe
             without
             any
             motion
             :
             that
             is
             to
             say
             ,
             that
             men
             perfectly
             vertuous
             giue
             almes
             to
             the
             poore
             ,
             stretch
             forth
             their
             hands
             vnto
             him
             that
             is
             in
             danger
             of
             
             shipwracke
             ,
             vntie
             the
             bonds
             of
             those
             that
             are
             in
             seruitude
             ,
             giue
             liberty
             to
             a
             sonne
             for
             the
             teares
             of
             his
             mother
             ,
             interre
             the
             bloody
             carcasse
             of
             him
             who
             hath
             bene
             transpierced
             with
             wounds
             ,
             and
             yet
             his
             heart
             is
             not
             toucht
             with
             any
             feeling
             of
             all
             these
             miseries
             ;
             yea
             and
             in
             these
             accidents
             they
             retaine
             still
             the
             same
             countenance
             with
             the
             which
             they
             behold
             playes
             &
             shewes
             vpon
             a
             theater
             .
             These
             are
             words
             which
             haue
             more
             shew
             and
             pompe
             then
             solide
             truth
             .
             Let
             vs
             then
             leaue
             this
             inhumaine
             Philosophy
             which
             makes
             men
             rather
             stupid
             then
             constant
             ,
             &
             to
             become
             insensible
             of
             the
             miseries
             of
             this
             life
             ;
             and
             let
             vs
             consider
             more
             exactly
             of
             the
             true
             nature
             of
             this
             Passion
             ,
             which
             
             giues
             vs
             a
             commendable
             feeling
             .
          
           
             
               Mercy
               is
               a
            
             Griefe
             
               or
               feeling
               which
               we
               haue
               of
               another
               mans
               miseries
               ,
               whom
               we
               hold
               worthy
               of
               a
               better
               fortune
               .
            
             This
             feeling
             and
             Griefe
             is
             framed
             in
             our
             soules
             ,
             for
             that
             we
             consider
             ,
             that
             what
             hath
             befallen
             him
             may
             happen
             to
             all
             the
             world
             :
             And
             particularly
             for
             that
             wee
             imagine
             that
             the
             like
             misfortune
             may
             ouertake
             vs
             ,
             or
             some
             one
             of
             our
             friends
             :
             for
             it
             is
             most
             certaine
             that
             such
             as
             feele
             their
             hearts
             toucht
             with
             pitty
             ,
             must
             bee
             in
             that
             estate
             as
             they
             thinke
             that
             either
             themselues
             or
             their
             friends
             may
             fall
             into
             the
             like
             accident
             ,
             and
             runne
             into
             the
             same
             misfortune
             that
             he
             hath
             done
             ,
             whose
             misery
             doth
             moue
             them
             to
             
             this
             commiseration
             .
             Wherefore
             first
             of
             all
             ,
             they
             that
             are
             at
             the
             height
             of
             humaine
             miseries
             ,
             and
             cannot
             feare
             a
             more
             wretched
             condition
             then
             that
             whereunto
             they
             are
             reduced
             ,
             are
             neuer
             toucht
             with
             any
             kind
             of
             compassion
             ,
             for
             that
             no
             kinde
             of
             Griefe
             presents
             it selfe
             vnto
             their
             eies
             but
             they
             think
             they
             haue
             tried
             it
             .
             And
             also
             for
             that
             they
             imagine
             that
             all
             the
             afflictions
             which
             may
             happen
             ,
             are
             as
             it
             were
             mixed
             with
             those
             they
             suffer
             .
             Secondly
             ,
             they
             that
             at
             the
             height
             of
             worldly
             felicity
             ,
             haue
             no
             feeling
             of
             pitty
             ,
             but
             are
             rather
             transported
             with
             insolency
             and
             contempt
             ,
             then
             to
             haue
             any
             compassion
             of
             the
             miserable
             .
             For
             imagining
             themselues
             to
             enioy
             all
             kind
             of
             
             ioyes
             &
             contentments
             ,
             they
             presume
             that
             no
             disaster
             can
             befall
             them
             which
             may
             ouerthrow
             their
             fortunes
             ,
             for
             that
             this
             confidence
             is
             as
             a
             part
             of
             their
             felicity
             .
          
           
             This
             second
             consideration
             made
             Aristotle
             to
             say
             ,
             that
             Mercy
             had
             no
             place
             in
             the
             diuine
             Essence
             ;
             for
             that
             it
             is
             soueraignely
             happy
             ,
             and
             that
             nothing
             is
             able
             to
             trouble
             or
             diminish
             her
             felicity
             .
             But
             here
             he
             considers
             Mercy
             as
             a
             sensible
             Passion
             which
             doth
             moue
             and
             mollifie
             the
             heart
             ,
             and
             doth
             imprint
             a
             feeling
             of
             another
             mans
             misery
             in
             his
             soule
             which
             desires
             to
             releeue
             him
             .
             And
             of
             this
             sort
             without
             doubt
             there
             can
             bee
             no
             Mercy
             found
             in
             God
             ,
             who
             is
             as
             free
             from
             
               Humaine
               Passions
            
             ,
             as
             the
             heauens
             and
             plannets
             
             are
             exempt
             from
             the
             qualities
             and
             impressions
             of
             the
             Elements
             :
             but
             taking
             Mercy
             according
             to
             her
             effect
             ,
             which
             is
             to
             releeue
             the
             miserable
             ,
             were
             to
             ruine
             mankind
             which
             subsists
             by
             his
             bounty
             ,
             to
             deny
             that
             it
             is
             in
             him
             :
             For
             this
             soueraigne
             felicity
             which
             hee
             enioyeth
             from
             all
             eternity
             ,
             without
             any
             apprehension
             that
             he
             may
             euer
             lose
             it
             ,
             doth
             not
             hinder
             him
             to
             releeue
             vs
             in
             our
             afflictions
             ,
             &
             to
             draw
             vs
             out
             of
             our
             misery
             ,
             by
             the
             sole
             inclination
             of
             his
             bounty
             ,
             who
             hath
             nothing
             common
             with
             the
             hardnesse
             of
             Tyrants
             ,
             nor
             with
             the
             stupidity
             of
             the
             wretched
             .
             But
             let
             vs
             returne
             to
             our
             discourse
             .
          
           
             They
             that
             are
             capable
             of
             Mercy
             ,
             are
             such
             as
             first
             of
             all
             
             imagine
             themselues
             to
             bee
             subiect
             to
             the
             accidents
             of
             this
             life
             ,
             and
             who
             haue
             already
             tried
             and
             escaped
             them
             ,
             or
             which
             apprehend
             to
             feele
             the
             rigor
             .
             And
             for
             this
             reason
             they
             which
             haue
             liued
             long
             are
             commonly
             inclined
             to
             pitty
             ,
             both
             for
             that
             experience
             hath
             taught
             them
             that
             neither
             Diademe
             nor
             Crowne
             ,
             nor
             riches
             ,
             honors
             ,
             health
             ,
             nor
             present
             prosperities
             ,
             can
             shelter
             man
             from
             the
             stormes
             and
             tempests
             which
             assaile
             his
             life
             ;
             as
             also
             for
             that
             age
             filles
             them
             with
             iudgement
             and
             makes
             them
             wise
             ,
             not
             to
             trust
             to
             fortune
             ,
             which
             seemes
             to
             haue
             no
             other
             constancy
             ,
             but
             alwayes
             inconstant
             in
             the
             fauours
             which
             she
             bestowes
             vpon
             vs.
             In
             like
             manner
             men
             subiect
             
             to
             infirmities
             ,
             weake
             persons
             and
             destitute
             of
             meanes
             ,
             who
             see
             themselues
             exposed
             to
             all
             kinds
             of
             outrages
             ;
             yea
             and
             learned
             men
             who
             haue
             the
             knowledge
             of
             the
             accidents
             and
             miseries
             of
             this
             life
             ,
             are
             easily
             moued
             to
             pitty
             ,
             for
             that
             they
             can
             duely
             consider
             of
             things
             ,
             and
             iudge
             vprightly
             of
             the
             affaires
             of
             the
             world
             .
             Wherefore
             an
             excellent
             and
             wise
             Romane
             Captaine
             ,
             hauing
             defeated
             a
             mighty
             King
             of
             Macedon
             in
             battaile
             ,
             when
             as
             they
             brought
             this
             miserable
             Prince
             prisoner
             vnto
             him
             ,
             hee
             rose
             from
             his
             seate
             ,
             and
             with
             teares
             in
             his
             eyes
             went
             to
             meet
             him
             ,
             as
             a
             great
             personage
             fallen
             by
             some
             misfortune
             ,
             or
             by
             the
             wrath
             of
             the
             gods
             ,
             into
             that
             lamentable
             accident
             :
          
           
           
             And
             hauing
             cast
             himselfe
             at
             his
             feete
             ,
             hee
             could
             not
             endure
             it
             ,
             but
             raisd
             him
             vp
             with
             all
             humanity
             .
             Afterwards
             retiring
             himselfe
             ,
             and
             thinking
             deepely
             of
             the
             miseries
             of
             this
             life
             ,
             he
             made
             a
             speech
             vnto
             his
             children
             and
             to
             the
             young
             men
             that
             were
             about
             him
             ,
             to
             purge
             their
             soules
             from
             all
             insolency
             and
             vanity
             ,
             by
             so
             prodigious
             an
             example
             of
             humaine
             frailty
             .
             But
             wee
             must
             returne
             to
             our
             discourse
             .
          
           
             They
             that
             haue
             wife
             ,
             children
             ,
             and
             a
             great
             number
             of
             friends
             ,
             are
             also
             inclined
             to
             pity
             ,
             for
             that
             as
             we
             haue
             said
             ,
             they
             still
             apprehend
             the
             common
             miseries
             ,
             and
             think
             that
             the
             like
             misfortunes
             hang
             ouer
             their
             families
             .
             But
             they
             that
             are
             transported
             with
             a
             
             violent
             Passion
             of
             
               Courage
               ,
               Choller
            
             ,
             or
             Hardinesse
             ,
             are
             nothing
             moued
             ;
             for
             that
             the
             heate
             of
             their
             blood
             ▪
             and
             the
             excesse
             of
             their
             Passion
             ,
             will
             not
             suffer
             them
             to
             thinke
             seriously
             of
             these
             things
             ,
             and
             to
             care
             for
             future
             euents
             .
             An
             extraordinary
             feare
             doth
             also
             hinder
             the
             feeling
             of
             pitty
             ,
             for
             that
             they
             which
             are
             seazed
             therewith
             ,
             being
             tied
             to
             their
             priuate
             miseries
             ,
             haue
             no
             time
             to
             thinke
             of
             another
             mans
             .
             So
             he
             that
             hath
             lost
             his
             children
             ,
             or
             seene
             his
             house
             burnt
             ,
             thinkes
             not
             of
             him
             that
             is
             led
             to
             the
             gallowes
             ,
             or
             to
             bee
             broken
             on
             a
             wheele
             .
          
           
             But
             we
             put
             in
             the
             ranke
             of
             those
             which
             are
             touched
             with
             pitty
             ,
             those
             soules
             which
             haue
             not
             yet
             lost
             all
             feeling
             of
             
             mankind
             ,
             but
             beleeue
             that
             there
             are
             yet
             good
             men
             liuing
             in
             the
             world
             .
             For
             they
             that
             imagine
             there
             are
             no
             vertuous
             persons
             vpon
             earth
             ,
             perswade
             themselues
             also
             that
             all
             men
             deserue
             the
             miseries
             they
             suffer
             ,
             and
             by
             that
             reason
             beleeue
             that
             they
             are
             vnworthy
             of
             compassion
             :
             Whereof
             we
             haue
             a
             monstrous
             example
             in
             that
             Athenian
             ,
             who
             had
             no
             Pleasure
             in
             this
             world
             but
             to
             see
             the
             ●●ine
             of
             mankind
             .
             Finally
             men
             suffer
             thēselues
             to
             be
             moued
             ●o
             pitty
             ,
             when
             as
             they
             remember
             that
             they
             haue
             groned
             vnder
             the
             burthen
             of
             afflictions
             which
             they
             see
             other
             men
             endure
             :
             Or
             when
             as
             they
             apprehend
             the
             ●ike
             calamities
             may
             befall
             them
             or
             their
             friends
             .
          
           
             But
             let
             vs
             see
             what
             things
             
             are
             worthy
             of
             pitty
             and
             compassion
             .
             They
             are
             generally
             all
             those
             which
             cause
             Griefe
             to
             the
             mind
             ,
             or
             torment
             to
             the
             body
             :
             Those
             which
             take
             away
             life
             ;
             make
             families
             desolate
             ,
             and
             cause
             some
             gre
             at
             changes
             and
             alterations
             in
             the
             fortunes
             of
             men
             .
             As
             for
             example
             ,
             punishment
             ,
             violent
             deaths
             ,
             disgraces
             ,
             pouerty
             in
             age
             ,
             incureable
             diseases
             ,
             great
             languishings
             ,
             &
             insupportable
             want
             ,
             or
             extreame
             pouerty
             ,
             treachery
             ,
             or
             losse
             of
             friends
             ,
             burnings
             ,
             and
             shipwracke
             ,
             are
             all
             miserable
             things
             and
             excite
             to
             pitty
             .
             Wee
             may
             also
             put
             in
             this
             rancke
             the
             monstrous
             deformities
             of
             counterfaite
             bodies
             ,
             the
             accidents
             of
             limmes
             lamed
             ,
             or
             benummed
             ,
             and
             the
             ruines
             which
             happen
             to
             
             men
             by
             the
             treachery
             of
             those
             from
             whom
             they
             should
             expect
             all
             support
             .
             Wee
             may
             also
             comprehend
             the
             miseries
             which
             befall
             vs
             often
             ,
             or
             which
             happen
             after
             other
             accidents
             .
             And
             in
             like
             manner
             the
             benefits
             which
             come
             out
             of
             season
             :
             As
             if
             a
             Prince
             should
             send
             presents
             of
             gold
             and
             siluer
             to
             one
             that
             were
             dead
             of
             hunger
             .
          
           
             Finally
             ,
             it
             is
             a
             miserable
             thing
             neuer
             to
             haue
             felt
             any
             good
             or
             contentment
             in
             this
             life
             ,
             or
             if
             any
             hath
             happened
             ,
             not
             to
             haue
             had
             meanes
             to
             enioy
             it
             .
          
           
             But
             for
             that
             these
             obiects
             of
             misery
             do
             not
             alwayes
             make
             an
             equall
             impression
             in
             our
             senses
             ,
             we
             must
             now
             know
             who
             they
             bee
             whom
             wee
             do
             chiefely
             pitty
             ,
             when
             we
             see
             
             them
             ingaged
             in
             any
             misery
             .
             First
             of
             all
             ,
             wee
             are
             greatly
             moued
             to
             compassion
             and
             mercy
             to
             those
             persons
             whom
             we
             haue
             knowne
             familiarly
             ,
             and
             with
             whom
             we
             haue
             had
             some
             kind
             of
             friendship
             ,
             at
             the
             least
             if
             they
             be
             not
             strictly
             tied
             vnto
             vs
             by
             naturall
             affinity
             and
             blood
             :
             For
             as
             for
             those
             which
             touch
             vs
             so
             neere
             ,
             we
             haue
             a
             feeling
             more
             violent
             then
             that
             of
             pitty
             .
             In
             regard
             whereof
             wee
             reade
             of
             Amasis
             King
             of
             Egypt
             ,
             who
             seeing
             his
             own
             son
             drawne
             to
             execution
             ,
             he
             neeuer
             shed
             one
             teare
             ,
             as
             if
             he
             had
             had
             no
             feeling
             ;
             whereas
             perceiuing
             one
             of
             his
             friends
             opprest
             with
             pouerty
             and
             begging
             his
             bread
             ,
             hee
             wept
             bitterly
             ,
             thinking
             that
             teares
             were
             not
             sufficient
             to
             witnesse
             his
             
             first
             Griefe
             ,
             but
             they
             were
             due
             vnto
             the
             second
             .
             In
             like
             manner
             those
             strange
             accidents
             which
             happen
             to
             those
             of
             our
             blood
             and
             which
             touch
             vs
             so
             neere
             ,
             are
             full
             of
             horror
             &
             amazement
             ,
             and
             by
             their
             excesse
             suppresse
             our
             teares
             ,
             yea
             and
             depriue
             vs
             of
             our
             speech
             ,
             as
             if
             the
             spirit
             were
             wholy
             retired
             to
             consider
             of
             the
             violence
             of
             our
             Griefe
             ;
             whereas
             the
             miseries
             of
             our
             other
             friends
             mollifie
             our
             courrages
             ,
             and
             by
             the
             wound
             they
             make
             in
             our
             hearts
             ,
             send
             teares
             vnto
             the
             eyes
             ,
             which
             we
             powre
             forth
             ,
             and
             are
             as
             it
             were
             the
             blood
             of
             that
             part
             wounded
             and
             opprest
             with
             affliction
             .
          
           
             Moreouer
             ,
             men
             haue
             pitty
             of
             those
             whom
             they
             see
             neere
             vnto
             some
             great
             misfortune
             :
             
             As
             when
             they
             are
             ready
             to
             be
             buried
             in
             the
             waues
             of
             the
             sea
             by
             some
             accident
             of
             shipwracke
             ;
             or
             of
             those
             who
             are
             to
             haue
             a
             member
             cut
             off
             ,
             or
             to
             receiue
             some
             notable
             violence
             ,
             yea
             or
             some
             indignity
             .
             Particularly
             men
             are
             toucht
             with
             pitty
             ,
             when
             as
             they
             that
             are
             exposed
             to
             outrages
             ,
             or
             endure
             great
             calamities
             ,
             are
             their
             equalls
             in
             age
             ,
             in
             humors
             ,
             in
             quallities
             ,
             in
             exercise
             ,
             or
             in
             breeding
             .
             For
             all
             these
             things
             make
             deepe
             impressions
             in
             the
             thought
             ,
             that
             they
             are
             subiect
             to
             the
             like
             miseries
             ;
             wherefore
             they
             are
             moued
             to
             take
             cōpassion
             of
             their
             miseries
             ,
             being
             an
             ordinary
             thing
             to
             pitty
             those
             which
             suffer
             any
             affliction
             ,
             which
             we
             ourselues
             apprehend
             .
             And
             to
             the
             end
             we
             may
             be
             sensible
             
             in
             the
             feeling
             of
             a
             misfortune
             which
             befalls
             another
             ,
             wee
             must
             haue
             it
             as
             it
             were
             present
             before
             our
             eyes
             :
             for
             that
             we
             are
             not
             much
             moued
             with
             those
             miseries
             whose
             forme
             is
             remote
             from
             vs.
             As
             for
             example
             ,
             wee
             are
             not
             much
             moued
             to
             teares
             by
             the
             relation
             of
             the
             miseries
             which
             the
             slaues
             of
             Byserte
             and
             Algier
             endure
             .
          
           
             And
             in
             like
             sort
             our
             hearts
             are
             not
             much
             mollified
             for
             any
             tragicall
             accident
             which
             happened
             a
             thousand
             yeares
             since
             ,
             neither
             do
             we
             care
             much
             for
             that
             which
             shal
             succeed
             after
             the
             reuolutions
             of
             many
             ages
             .
             Wherefore
             in
             old
             time
             the
             Romans
             to
             moue
             the
             Magistrates
             to
             mercy
             ,
             striued
             to
             make
             a
             more
             sensible
             impression
             of
             their
             miseries
             ,
             by
             
             causing
             their
             wiues
             ,
             children
             ,
             and
             families
             to
             come
             desolately
             vnto
             the
             place
             of
             iustice
             :
             And
             as
             for
             themselues
             they
             appeared
             in
             iudgement
             with
             garmēts
             befitting
             their
             fortunes
             ,
             all
             filthy
             and
             torne
             ;
             they
             opened
             their
             breasts
             &
             other
             parts
             of
             their
             bodies
             ,
             to
             shew
             the
             wounds
             they
             had
             receiued
             in
             the
             seruice
             of
             the
             common
             wealth
             :
             Yea
             they
             caused
             tables
             to
             bee
             drawne
             where
             their
             misfortunes
             were
             painted
             ▪
             the
             which
             they
             presēted
             vnto
             their
             Iudges
             ,
             to
             the
             end
             that
             hauing
             before
             their
             eies
             so
             mourneful
             a
             spectacle
             ,
             they
             might
             take
             cōpassion
             of
             their
             misery
             ;
             being
             most
             certaine
             that
             the
             voice
             ,
             attire
             ,
             carriage
             ,
             countenance
             ,
             gesture
             ,
             and
             presence
             ,
             of
             the
             miserable
             ,
             make
             powerfull
             impressions
             
             in
             our
             hearts
             ,
             and
             incite
             men
             more
             to
             pitty
             :
             The
             which
             happens
             for
             that
             these
             things
             make
             vs
             as
             it
             were
             present
             by
             the
             sight
             of
             another
             mans
             misery
             .
             And
             therefore
             a
             bloody
             roabe
             ,
             (
             as
             that
             of
             Caesar
             murthered
             in
             the
             Senate
             )
             being
             showne
             to
             expresse
             the
             misfortune
             of
             a
             Prince
             ,
             did
             not
             onely
             wrest
             forth
             teares
             ,
             but
             euen
             inflame
             the
             people
             to
             reuenge
             so
             pittifull
             an
             accident
             .
             For
             the
             same
             reason
             wee
             feele
             our selues
             much
             touched
             with
             griefe
             and
             pitty
             ,
             when
             as
             wee
             heare
             the
             complaints
             ,
             sighes
             ,
             teares
             ,
             and
             lamentation
             ,
             of
             these
             which
             are
             opprest
             by
             some
             notable
             calamity
             :
             As
             when
             we
             behold
             the
             Agonies
             of
             those
             that
             are
             exposed
             to
             a
             cruell
             and
             shamefull
             death
             :
             
             And
             we
             are
             the
             more
             moued
             to
             pitty
             and
             commiseration
             ,
             when
             they
             are
             worthy
             and
             vertuous
             men
             ,
             whose
             vertue
             and
             glory
             past
             ,
             makes
             their
             ends
             the
             more
             lamentable
             and
             tragicall
             ,
          
           
             For
             this
             consideration
             moues
             vs
             the
             more
             ,
             both
             for
             that
             the
             euill
             is
             neere
             vs
             ,
             and
             that
             our
             eyes
             are
             spectators
             ,
             as
             also
             for
             that
             the
             Image
             of
             their
             vertue
             ,
             and
             the
             glory
             of
             their
             precedent
             liues
             ,
             increaseth
             the
             indignity
             of
             their
             punishment
             .
          
        
         
           
           
             Of
             Indignation
             .
             CHAP.
             3.
             
          
           
             AS
             Mercy
             or
             pitty
             is
             a
             signe
             of
             a
             good
             soule
             ,
             so
             this
             other
             Passion
             which
             we
             cal
             Indignation
             ,
             and
             which
             is
             no
             other
             thing
             but
             a
             
               grieuing
               &
               repining
               wee
               haue
               at
               the
               good
               Fortune
               which
               befalles
               the
               wicked
               ,
               who
               are
               altogether
               vnworthy
               ,
               is
               very
               commendable
               in
               vs.
            
             For
             as
             pitty
             is
             framed
             of
             the
             Griefe
             which
             we
             feele
             for
             the
             miseries
             of
             good
             men
             ,
             or
             whō
             we
             iudge
             worthy
             of
             better
             fortunes
             ;
             so
             Indignation
             proceeds
             from
             the
             discontent
             we
             receiue
             to
             see
             the
             wicked
             
             flourish
             and
             enioy
             the
             worldly
             blessings
             which
             they
             haue
             not
             deserued
             ;
             so
             as
             either
             of
             these
             Passions
             is
             commendable
             ,
             for
             that
             as
             wee
             should
             afflict
             our selues
             to
             see
             vertuous
             men
             ouertak●n
             by
             mi●fortunes
             ,
             from
             the
             which
             their
             vertue
             should
             exempt
             them
             :
             so
             we
             should
             bee
             greiued
             to
             see
             men
             execrable
             for
             their
             crimes
             ,
             aduanced
             to
             the
             height
             of
             honors
             and
             wordly
             dignities
             ,
             which
             good
             men
             should
             enioy
             .
             For
             whatsoeuer
             befalls
             a
             man
             contrary
             to
             his
             merrit
             ,
             is
             full
             of
             outrage
             and
             iniustice
             ;
             wherefore
             Aristotle
             did
             not
             forbeare
             to
             say
             ,
             that
             
               Indignation
               is
               a
               thing
               which
               is
               found
               euen
               in
               the
               diuinity
               ,
            
             to
             the
             which
             the
             prosperities
             of
             the
             wicked
             cannot
             be
             pleasing
             .
          
           
           
             But
             to
             enter
             into
             the
             matter
             ,
             you
             must
             vnderstand
             ,
             that
             as
             Indignation
             is
             a
             griefe
             which
             wee
             feele
             ,
             &
             a
             despight
             which
             we
             conceiue
             at
             the
             great
             prosperity
             of
             those
             whom
             wee
             hold
             vnworthy
             for
             their
             crimes
             ,
             yet
             this
             Passion
             is
             not
             framed
             in
             our
             soules
             for
             all
             kind
             of
             prosperities
             which
             may
             befall
             them
             :
             For
             that
             no
             man
             hath
             any
             reason
             to
             bee
             troubled
             to
             see
             the
             wicked
             change
             their
             life
             vnto
             a
             better
             ,
             to
             imbrace
             piety
             ,
             to
             become
             iust
             ,
             valiant
             ,
             moderate
             ,
             wise
             ,
             and
             adorned
             with
             other
             vertues
             .
             Yea
             ,
             the
             most
             innocent
             soules
             reioyce
             whensoeuer
             they
             see
             a
             man
             who
             was
             formerly
             vicious
             and
             disordered
             ,
             become
             vertuous
             and
             temperate
             .
             There
             being
             no
             man
             liuing
             that
             is
             vnworthy
             
             of
             vertue
             ,
             seeing
             that
             vertue
             by
             her
             presence
             doth
             extinguish
             vice
             ,
             and
             makes
             man
             worthy
             of
             the
             blessings
             of
             this
             life
             ;
             whereas
             they
             that
             are
             destitute
             of
             this
             ornament
             ,
             deserue
             them
             not
             .
             So
             as
             if
             hee
             who
             was
             formerly
             wicked
             ,
             becomes
             vertuous
             ,
             by
             this
             change
             hee
             makes
             himselfe
             worthy
             of
             all
             good
             fortune
             ,
             and
             therefore
             if
             any
             happen
             vnto
             him
             we
             should
             not
             be
             grieued
             ;
             as
             in
             like
             manner
             wee
             should
             not
             take
             pitty
             of
             those
             who
             remaine
             obstinate
             in
             their
             crimes
             ,
             and
             glory
             in
             their
             vices
             .
          
           
             The
             goods
             then
             which
             we
             grieue
             and
             disdaine
             to
             see
             the
             wicked
             enioy
             ,
             are
             the
             goods
             of
             the
             body
             and
             those
             which
             we
             call
             of
             Fortune
             ,
             that
             is
             to
             say
             ,
             nobility
             ,
             beauty
             ,
             honors
             ,
             
             scepters
             ,
             Crownes
             ,
             Empires
             ,
             and
             such
             like
             .
             As
             for
             example
             ,
             there
             is
             no
             good
             man
             but
             doth
             grieue
             and
             tremble
             to
             see
             the
             Tyrants
             of
             the
             East
             ,
             the
             cruell
             and
             infidell
             race
             of
             the
             Ottomans
             hold
             the
             goodliest
             scepter
             ,
             enioy
             the
             richest
             citties
             ,
             and
             command
             ouer
             the
             most
             powerfull
             prouinces
             of
             the
             world
             .
          
           
             And
             in
             like
             manner
             there
             are
             no
             vertuous
             soules
             that
             can
             without
             griefe
             &
             Indignation
             see
             other
             wicked
             men
             to
             flourish
             and
             abound
             in
             all
             sorts
             of
             honor
             and
             riches
             .
             But
             especially
             our
             despight
             is
             inflamed
             ,
             when
             as
             they
             are
             men
             who
             haue
             crept
             vp
             to
             the
             height
             of
             glory
             in
             an
             instant
             ,
             and
             when
             they
             are
             very
             prodigies
             of
             Fortune
             ,
             being
             aduanced
             before
             they
             were
             in
             
             a
             manner
             knowne
             to
             bee
             in
             the
             world
             ,
             or
             at
             the
             least
             were
             in
             any
             sort
             respected
             .
             For
             as
             for
             those
             which
             hold
             their
             Nobility
             from
             precedent
             ages
             ,
             who
             are
             rich
             by
             succession
             and
             inheritance
             ,
             and
             who
             hold
             all
             the
             aduantages
             they
             haue
             from
             nature
             ,
             although
             they
             be
             altogether
             vnworthy
             ,
             yet
             wee
             endure
             them
             with
             lesse
             impatiency
             then
             we
             do
             new
             men
             ,
             who
             are
             risen
             to
             a
             monstrous
             prosperity
             in
             one
             day
             .
             The
             reason
             is
             ,
             for
             that
             they
             which
             enioy
             their
             glory
             and
             riches
             from
             their
             ancestors
             ,
             seem
             to
             haue
             nothing
             but
             what
             belongs
             vnto
             them
             by
             the
             right
             of
             nature
             and
             blood
             ;
             whereas
             men
             aduanced
             to
             new
             honors
             ,
             without
             merite
             ,
             seeme
             to
             bee
             rich
             with
             the
             spoyles
             of
             vertue
             ,
             
             and
             to
             enioy
             the
             goods
             which
             in
             no
             sort
             belong
             vnto
             them
             .
          
           
             And
             for
             the
             same
             reason
             ,
             although
             that
             sometimes
             the
             goods
             of
             the
             body
             ,
             as
             beauty
             ,
             health
             ,
             and
             disposition
             ,
             meeting
             in
             men
             which
             deserue
             them
             not
             ,
             may
             raise
             in
             our
             soules
             some
             clouds
             of
             Indignation
             and
             despight
             to
             see
             these
             presents
             of
             nature
             so
             vnworthily
             prophaned
             ;
             yet
             wee
             do
             not
             conceiue
             so
             galling
             a
             discontent
             ,
             as
             when
             we
             see
             them
             enioy
             the
             goods
             which
             we
             call
             of
             Fortune
             ,
             as
             charges
             ,
             dignities
             ,
             offices
             ,
             the
             gouernment
             of
             state
             ,
             and
             the
             mannaging
             of
             great
             affaires
             ;
             all
             which
             things
             seeme
             to
             bee
             due
             to
             vertue
             .
             For
             this
             cōsideration
             it
             is
             an
             insupportable
             thing
             ,
             to
             see
             a
             
             man
             of
             the
             common
             sort
             ,
             wholy
             destitute
             of
             vertue
             ,
             and
             full
             of
             all
             vice
             ,
             attaine
             to
             the
             first
             dignities
             of
             a
             Realm
             ,
             and
             in
             the
             twinckling
             of
             an
             eye
             to
             become
             as
             powerfull
             as
             the
             greatest
             Princes
             .
             And
             there
             is
             no
             doubt
             but
             all
             good
             men
             tremble
             when
             they
             see
             these
             prodigious
             aduancements
             of
             persons
             taken
             from
             the
             scumme
             of
             the
             people
             ,
             without
             any
             consideration
             of
             merit
             .
          
           
             Yea
             these
             sudden
             changes
             are
             as
             it
             were
             odious
             ,
             &
             contrary
             to
             nature
             which
             requires
             time
             in
             her
             actions
             .
             And
             for
             the
             same
             reason
             wee
             see
             ,
             that
             the
             people
             submit
             themselues
             willingly
             vnder
             the
             obedience
             of
             a
             Prince
             who
             holds
             the
             scepter
             of
             his
             Ancestors
             ,
             and
             is
             come
             to
             
             the
             Crowne
             by
             the
             right
             of
             succession
             ;
             but
             when
             they
             seeke
             to
             giue
             them
             a
             new
             maister
             ,
             which
             is
             not
             issued
             from
             the
             extraction
             of
             their
             Kings
             ,
             they
             cannot
             endure
             him
             ,
             but
             easily
             shake
             off
             the
             yoake
             whereunto
             they
             haue
             not
             bene
             accustomed
             .
             And
             in
             like
             manner
             ,
             no
             man
             is
             grieued
             to
             respect
             them
             that
             are
             descended
             from
             ancient
             Nobility
             ,
             but
             they
             can
             hardly
             yeeld
             honor
             to
             those
             whose
             nobility
             is
             but
             newly
             discouered
             .
             The
             reasō
             is
             ,
             for
             that
             men
             beleeue
             ,
             that
             the
             ancient
             Nobility
             being
             in
             possession
             of
             this
             glory
             ,
             no
             man
             should
             repine
             to
             yeeld
             him
             that
             which
             time
             hath
             gotten
             him
             ,
             which
             is
             a
             right
             in
             a
             manner
             equall
             to
             that
             which
             nature
             giues
             ;
             for
             that
             the
             things
             which
             we
             
             enioy
             by
             a
             long
             continuance
             of
             yeares
             ,
             seeme
             to
             be
             gotten
             and
             held
             as
             it
             were
             inpropriety
             ,
             not
             by
             the
             indulgence
             of
             men
             ,
             but
             by
             the
             bounty
             of
             nature
             .
             And
             withall
             that
             which
             hath
             continued
             so
             long
             ,
             hath
             a
             greater
             affinity
             with
             the
             truth
             ,
             whose
             lasting
             is
             eternall
             ,
             then
             that
             which
             is
             but
             newly
             sprung
             vp
             within
             few
             dayes
             .
          
           
             But
             there
             is
             one
             thing
             that
             filles
             our
             soules
             with
             Indignation
             ,
             when
             as
             wee
             see
             any
             one
             enioye
             those
             goods
             ,
             which
             haue
             no
             coherence
             with
             his
             quallity
             :
             As
             when
             (
             to
             the
             great
             reproach
             of
             piety
             )
             wee
             see
             a
             Knight
             ,
             a
             Captaine
             ,
             a
             Souldier
             ,
             or
             any
             other
             making
             profession
             of
             armes
             ,
             to
             hold
             bishopprickes
             ,
             to
             enioy
             Abbeys
             ,
             and
             to
             possesse
             other
             
             dignities
             of
             the
             Church
             ;
             we
             hold
             this
             much
             more
             vnworthy
             ,
             then
             if
             they
             gaue
             the
             charge
             of
             Campe-maisters
             ,
             and
             of
             Colonels
             of
             foote
             or
             horse
             to
             religious
             men
             or
             Bishops
             .
             Or
             if
             they
             made
             a
             singing
             man
             or
             Clarke
             of
             the
             Kings
             Chappell
             ,
             Generall
             of
             his
             armies
             .
             Finally
             ,
             we
             hold
             it
             a
             thing
             very
             vnworthy
             ,
             to
             see
             a
             yong
             man
             inferior
             in
             all
             kind
             of
             qualities
             to
             a
             reuerent
             old
             man
             ,
             contest
             with
             him
             of
             merit
             and
             glory
             ;
             especially
             when
             it
             falles
             out
             betwixt
             men
             of
             the
             same
             profession
             ,
             betwixt
             whom
             this
             inequalitie
             is
             remarkeable
             .
             And
             admit
             they
             be
             not
             men
             of
             the
             same
             profession
             ,
             yet
             we
             hold
             it
             an
             vnworthy
             thing
             that
             one
             who
             is
             inferior
             in
             all
             poynts
             to
             another
             ,
             should
             
             contest
             against
             him
             .
             As
             if
             a
             Musitian
             would
             equall
             himselfe
             to
             a
             President
             or
             Counsellor
             of
             the
             Court
             ,
             remembring
             not
             that
             the
             charges
             of
             Iustice
             are
             farre
             more
             honorable
             then
             the
             profession
             of
             Musicke
             ;
             this
             would
             make
             all
             men
             to
             tremble
             which
             know
             what
             difference
             there
             is
             betwixt
             gold
             &
             lead
             .
             They
             which
             easily
             conceiue
             indignation
             ,
             are
             first
             of
             all
             men
             indowed
             with
             some
             eminent
             quality
             ,
             who
             see
             themselues
             reiected
             from
             dignities
             and
             offices
             ,
             or
             which
             see
             men
             altogether
             vnworthy
             ,
             aduanced
             to
             the
             same
             honours
             whereunto
             they
             haue
             attayned
             by
             their
             vertue
             :
             For
             doubtlesse
             it
             is
             no
             iust
             thing
             to
             place
             so
             vnequall
             persons
             in
             the
             same
             ranke
             .
             Moreouer
             
             vertuous
             soules
             and
             adorned
             with
             bounty
             ,
             haue
             a
             great
             disdaine
             to
             see
             good
             men
             depriued
             of
             the
             iust
             reward
             of
             their
             vertue
             ,
             and
             the
             wicked
             raised
             to
             honours
             which
             they
             could
             not
             hope
             for
             .
             The
             cause
             is
             ,
             for
             that
             those
             soules
             haue
             their
             iudgement
             pure
             ,
             and
             can
             esteeme
             things
             according
             to
             their
             weight
             and
             value
             :
             And
             therefore
             they
             abhorre
             vice
             ,
             and
             haue
             vertue
             in
             singular
             recommendation
             .
             Againe
             ,
             they
             that
             loue
             honors
             and
             charges
             ,
             are
             subiect
             to
             indignation
             ,
             especially
             when
             as
             they
             aspire
             to
             those
             places
             which
             are
             held
             by
             vnworthy
             persons
             .
             In
             like
             manner
             ,
             they
             that
             haue
             a
             good
             opinion
             of
             themselues
             ,
             and
             ●ho
             beleeue
             they
             deserue
             ●ore
             then
             all
             the
             world
             besides
             ,
             
             are
             subiect
             to
             the
             motions
             of
             indignation
             ,
             when
             as
             any
             one
             enters
             into
             comparison
             with
             them
             .
             Whereas
             contrariwise
             ▪
             seruile
             soules
             ,
             men
             borne
             in
             barbarisme
             ,
             and
             grosse
             spirits
             ,
             are
             not
             transported
             with
             any
             thing
             ,
             hauing
             nothing
             in
             them
             that
             may
             quicken
             this
             passion
             .
             Yet
             there
             are
             some
             which
             do
             rather
             referre
             the
             motions
             of
             ambitious
             &
             presumptuous
             men
             to
             meere
             enuy
             ,
             then
             to
             a
             iust
             indignation
             :
             For
             that
             indignation
             being
             a
             commendable
             passion
             ,
             &
             which
             proceeds
             from
             the
             feeling
             of
             vertue
             ,
             it
             cannot
             subsist
             with
             the
             vanity
             and
             arrogancy
             which
             accompany
             those
             men
             ,
             but
             it
             must
             bee
             another
             passion
             which
             kindles
             in
             their
             soules
             this
             kind
             of
             despight
             .
          
        
         
           
           
             Of
             Enuy
             and
             Emulation
             .
             CHAP.
             4.
             
          
           
             AS
             Crocodiles
             haue
             their
             breeding
             ,
             and
             liue
             in
             the
             goodliest
             and
             richest
             riuer
             in
             the
             world
             ;
             and
             as
             other
             venemous
             beasts
             are
             commonly
             found
             among
             the
             most
             exquisite
             and
             sweetest
             flowers
             ,
             whose
             grace
             and
             beauty
             they
             pollute
             and
             corrupt
             ;
             so
             Enuy
             which
             is
             a
             venemous
             and
             maligne
             Passion
             ,
             doth
             commonly
             assaile
             the
             most
             vertuous
             men
             ,
             and
             such
             as
             haue
             attained
             to
             the
             greatest
             honor
             &
             glory
             in
             the
             world
             .
             Wherefore
             one
             of
             the
             most
             famous
             
             Captaines
             of
             antiquity
             ,
             being
             yet
             in
             the
             flower
             of
             his
             age
             ,
             was
             wont
             to
             say
             ,
             that
             he
             knew
             hee
             had
             done
             nothing
             that
             was
             generous
             or
             commendable
             ,
             for
             that
             he
             did
             not
             find
             any
             man
             that
             did
             Enuy
             him
             :
             which
             shewes
             that
             there
             can
             bee
             nothing
             imagined
             in
             this
             world
             more
             vniust
             or
             more
             wicked
             then
             this
             infamous
             Passion
             ,
             which
             seekes
             her
             owne
             torment
             ,
             and
             finds
             her
             punishment
             in
             the
             glory
             and
             contentments
             of
             another
             .
          
           
             It
             is
             also
             the
             reason
             why
             men
             are
             ashamed
             to
             confesse
             openly
             that
             they
             are
             troubled
             with
             this
             Passion
             :
             And
             being
             conuicted
             ,
             they
             labour
             to
             palliate
             their
             error
             ,
             yea
             ,
             they
             had
             rather
             accuse
             themselues
             of
             all
             other
             imperfections
             
             then
             to
             iustifie
             this
             ;
             And
             therefore
             they
             giue
             it
             other
             names
             ,
             excusing
             themselues
             that
             it
             is
             not
             Enuy
             ,
             but
             
               hatred
               ,
               feare
            
             ,
             or
             choller
             ,
             which
             transports
             them
             :
             the
             which
             is
             a
             silent
             confession
             they
             make
             ,
             that
             of
             all
             the
             infirmities
             of
             the
             soule
             ,
             they
             should
             most
             dissemble
             it
             ,
             least
             they
             expose
             themselues
             to
             a
             visible
             shame
             and
             disgrace
             .
             But
             before
             we
             blame
             it
             ,
             we
             must
             first
             know
             it
             with
             her
             nature
             and
             properties
             .
          
           
             Enuy
             then
             is
             
               a
               griefe
               ,
               which
               is
               framed
               in
               our
               soules
               by
               reason
               of
               the
               prosperities
               which
               we
               see
               happen
               to
               our
               equalls
               or
               such
               as
               be
               like
               vnto
               vs
               ;
               not
               that
               wee
               expect
               to
               reape
               any
               fruite
               by
               our
            
             Passion
             ,
             
               but
               for
               that
               wee
               cannot
               endure
               the
               glory
               of
               another
               man
               without
            
             Griefe
             .
             It
             riseth
             first
             
             betwixt
             equalls
             or
             such
             as
             are
             alike
             ;
             that
             is
             to
             say
             ,
             betwixt
             those
             of
             the
             same
             blood
             ,
             of
             the
             same
             age
             ,
             of
             the
             same
             profession
             ,
             of
             the
             same
             wealth
             ,
             and
             betwixt
             those
             that
             aspire
             to
             the
             same
             honors
             .
             So
             as
             we
             see
             ,
             kinsmen
             Enuy
             their
             kinsmen
             ,
             and
             are
             grieued
             at
             the
             increase
             of
             their
             fortunes
             .
          
           
             Young
             men
             also
             cannot
             suffer
             with
             griefe
             that
             they
             of
             their
             age
             should
             be
             aduanced
             before
             them
             .
             In
             like
             manner
             Philosophers
             are
             iealous
             of
             the
             glory
             of
             Philosophers
             ;
             and
             Painters
             Enuy
             the
             reputation
             of
             Painters
             ;
             great
             Commanders
             in
             the
             warre
             cannot
             behold
             but
             with
             impatiency
             the
             tryumphes
             of
             their
             companions
             ;
             rich
             men
             in
             like
             manner
             crosse
             the
             rising
             of
             
             such
             as
             are
             their
             equalls
             ;
             and
             finally
             ,
             they
             that
             affect
             the
             same
             offices
             do
             what
             they
             can
             to
             keepe
             backe
             their
             companions
             .
             The
             reason
             is
             ,
             for
             that
             Enuy
             being
             alwaies
             accompanied
             with
             a
             certaine
             competition
             and
             contention
             ,
             which
             riseth
             betwixt
             those
             that
             do
             passionately
             desire
             the
             same
             thing
             ,
             it
             is
             necessary
             it
             should
             rather
             be
             among
             equalls
             ▪
             then
             where
             there
             is
             no
             equallity
             nor
             comparison
             :
             for
             that
             men
             being
             naturally
             desirous
             to
             excell
             in
             all
             things
             ,
             and
             to
             exceed
             their
             companions
             ,
             this
             desire
             doth
             alwayes
             breed
             a
             contention
             betwixt
             such
             as
             pretend
             the
             same
             thing
             ,
             and
             from
             this
             contentiō
             Enuy
             is
             ingendred
             ;
             and
             therefore
             the
             Philosophers
             did
             rightly
             teach
             ,
             that
             this
             
             Passion
             was
             alwayes
             found
             among
             equalls
             .
             And
             therefore
             they
             which
             do
             much
             exceed
             others
             in
             glory
             ,
             being
             aboue
             their
             Enuy
             ,
             feele
             not
             themselues
             to
             be
             crost
             .
          
           
             And
             wee
             obserue
             that
             as
             the
             Sun
             at
             noone
             day
             makes
             no
             shaddow
             ,
             so
             eminent
             vertues
             are
             exempt
             from
             the
             iealousies
             of
             Enuy
             ,
             and
             yet
             they
             cannot
             auoyd
             the
             assaults
             of
             Hatred
             .
             As
             for
             example
             ,
             Cyrus
             and
             Alexander
             the
             Great
             in
             their
             ages
             ,
             and
             in
             our
             time
             Henry
             the
             Great
             being
             raised
             to
             the
             height
             of
             worldly
             glory
             ,
             by
             the
             greatnesse
             of
             their
             courages
             haue
             so
             surmounted
             Enuy
             ,
             as
             in
             the
             end
             they
             found
             themselues
             without
             concurrence
             :
             But
             they
             could
             not
             so
             vanquish
             the
             Hatred
             of
             the
             wicked
             ,
             but
             they
             were
             exposed
             
             to
             their
             rage
             :
             Especially
             this
             last
             ,
             the
             loue
             and
             delight
             of
             Princes
             ;
             whō
             an
             execrable
             parricide
             depriues
             of
             his
             life
             ,
             when
             as
             the
             whole
             world
             honored
             his
             Vallour
             .
             Moreouer
             ,
             that
             which
             made
             these
             inuincible
             resolutions
             to
             tryumph
             ouer
             Enuy
             ,
             was
             for
             that
             no
             man
             could
             contend
             any
             more
             with
             them
             of
             glory
             ,
             whereof
             hauing
             attained
             the
             full
             ;
             despaire
             to
             surmount
             them
             or
             to
             equall
             them
             ,
             did
             shaddow
             them
             from
             the
             iealousie
             of
             all
             the
             world
             .
          
           
             And
             for
             the
             same
             reason
             ,
             they
             which
             haue
             attained
             to
             that
             height
             of
             glory
             ,
             seeing
             their
             vertue
             raised
             and
             aduanced
             to
             so
             high
             a
             degree
             ,
             as
             all
             they
             that
             would
             bee
             their
             concurrents
             cannot
             attaine
             vnto
             it
             ,
             they
             enuy
             no
             
             man
             ,
             but
             rather
             disdaine
             and
             contemne
             all
             the
             world
             ,
             as
             incapable
             to
             mount
             vnto
             that
             height
             whereunto
             they
             haue
             raised
             themselues
             .
             As
             for
             example
             ;
             there
             is
             no
             priuate
             Knight
             that
             doth
             enuy
             the
             power
             and
             lustre
             of
             a
             Kings
             Diadem
             ,
             neither
             doth
             the
             King
             enuy
             his
             fortune
             .
             In
             like
             manner
             ,
             there
             is
             no
             Capuchin
             ,
             or
             simple
             religious
             man
             ,
             that
             doth
             beare
             enuy
             to
             the
             Popes
             Authority
             or
             Crowne
             ;
             or
             whose
             condition
             also
             the
             Pope
             doth
             malice
             :
             but
             if
             by
             some
             notable
             disaster
             a
             potent
             King
             or
             a
             great
             Bishop
             should
             decline
             ,
             and
             bee
             reduced
             to
             a
             more
             base
             fortune
             and
             condition
             ,
             in
             which
             they
             that
             were
             before
             their
             inferiors
             ,
             might
             hope
             to
             become
             their
             companions
             
             and
             equalls
             ;
             then
             there
             were
             no
             obstacles
             ,
             but
             Enuy
             might
             rise
             betwixt
             them
             ,
             seeing
             that
             there
             might
             bee
             a
             concurrence
             .
          
           
             Enuy
             then
             discouers
             it selfe
             betwixt
             equalls
             ,
             and
             those
             that
             are
             alike
             :
             the
             which
             must
             bee
             vnderstood
             of
             those
             which
             are
             alike
             ,
             according
             to
             their
             degrees
             and
             power
             ,
             but
             are
             vnlike
             in
             their
             fortunes
             and
             prosperities
             ;
             considering
             that
             in
             this
             last
             point
             ,
             hee
             which
             beares
             enuy
             is
             alwayes
             inferior
             in
             some
             kinde
             to
             him
             whom
             hee
             enuies
             ,
             at
             the
             least
             ,
             in
             those
             things
             which
             cause
             this
             torment
             .
          
           
             In
             the
             meane
             time
             there
             is
             not
             any
             thing
             that
             doth
             so
             much
             beget
             Enuy
             ,
             as
             those
             things
             which
             concerne
             honour
             .
             
             Whereby
             the
             ambitious
             are
             perpetually
             affected
             ,
             for
             that
             they
             are
             alwayes
             in
             contention
             with
             some
             one
             for
             preheminence
             and
             glory
             .
             Yea
             ,
             what
             glory
             soeuer
             men
             enioy
             ,
             yet
             for
             that
             they
             imagine
             the
             honour
             they
             haue
             not
             ,
             is
             due
             vnto
             them
             ,
             and
             that
             it
             is
             as
             it
             were
             rauisht
             away
             by
             such
             to
             whom
             the
             world
             hath
             giuen
             it
             ,
             they
             doe
             commonly
             beare
             Enuy
             to
             all
             those
             that
             haue
             any
             lustre
             or
             share
             of
             it
             .
             They
             also
             which
             haue
             a
             conceit
             of
             their
             wisedomes
             ,
             or
             which
             think
             themselues
             to
             bee
             vertuous
             ,
             are
             wonderfully
             subiect
             to
             enuy
             .
             I
             say
             ,
             those
             that
             imagine
             and
             suppose
             these
             things
             ;
             for
             that
             they
             which
             are
             truely
             vertuous
             ,
             and
             truely
             wise
             ,
             content
             themselues
             with
             their
             proper
             
             vertue
             ,
             and
             with
             their
             owne
             wisedome
             ,
             &
             knowing
             themselues
             to
             be
             truely
             worthy
             of
             honor
             ,
             affect
             no
             other
             glory
             ,
             neither
             doe
             they
             feede
             themselues
             with
             winde
             and
             smoke
             :
             whereas
             such
             as
             haue
             but
             the
             name
             of
             wise
             and
             vertuous
             ,
             hunt
             passionately
             after
             this
             vanity
             ,
             and
             desire
             to
             bee
             honoured
             and
             praised
             of
             all
             the
             world
             ;
             shewing
             a
             wonderfull
             despight
             against
             those
             that
             contemne
             them
             :
             and
             for
             this
             reason
             they
             are
             enflamed
             with
             Enuy
             against
             such
             as
             are
             aduanced
             to
             great
             honours
             .
             Cowardly
             mindes
             are
             in
             like
             manner
             subiect
             to
             Enuy
             ,
             for
             that
             beeing
             faint-hearted
             ,
             when
             as
             they
             see
             things
             of
             small
             price
             shine
             in
             others
             ,
             they
             esteeme
             them
             great
             and
             worthy
             to
             bee
             enuyed
             :
             like
             
             vnto
             little
             children
             ,
             who
             seeing
             a
             piece
             of
             glasse
             or
             a
             pin
             in
             the
             hands
             of
             those
             of
             their
             age
             ,
             afflict
             themselues
             ,
             and
             striue
             to
             take
             it
             away
             .
          
           
             They
             also
             which
             haue
             attained
             to
             some
             good
             with
             wonderfull
             paine
             ,
             are
             enuious
             to
             see
             another
             attaine
             vnto
             the
             like
             without
             any
             difficulty
             ,
             and
             especially
             if
             the
             facility
             which
             hee
             hath
             found
             be
             preiudiciall
             or
             dishonorable
             vnto
             them
             .
             As
             they
             which
             haue
             spent
             many
             yeares
             to
             learne
             painting
             and
             Philosophy
             ,
             enuy
             such
             as
             are
             growne
             perfect
             in
             a
             short
             time
             ,
             especially
             when
             they
             are
             to
             make
             profession
             in
             the
             same
             City
             .
          
           
             Finally
             ,
             they
             against
             whom
             we
             conceiue
             any
             Enuy
             ,
             must
             not
             be
             farre
             distant
             from
             vs
             ,
             
             either
             in
             place
             ,
             time
             ,
             age
             ▪
             dignity
             ,
             honour
             ,
             or
             such
             like
             :
             So
             as
             the
             inhabitants
             of
             Paris
             and
             France
             ,
             doe
             not
             enuy
             those
             of
             the
             great
             Cayre
             or
             China
             .
             In
             like
             manner
             ,
             wee
             beare
             no
             enuy
             to
             those
             who
             had
             fauourable
             fortunes
             two
             or
             three
             thousand
             yeares
             since
             .
             Neither
             doe
             wee
             see
             that
             Kings
             enuy
             the
             fortune
             of
             Alexander
             or
             of
             Caesar
             ,
             although
             they
             may
             enter
             into
             some
             emulation
             of
             their
             valour
             .
             In
             like
             sort
             ,
             wee
             enuy
             not
             the
             dead
             ,
             or
             those
             which
             are
             not
             yet
             come
             into
             the
             world
             .
             And
             there
             is
             no
             apparence
             that
             a
             yong
             man
             ,
             though
             issued
             from
             a
             noble
             Family
             ,
             should
             enuy
             graue
             old
             men
             ,
             which
             enter
             into
             a
             Councell
             of
             State.
             In
             like
             manner
             ,
             an
             Attorney
             of
             the
             
             Court
             cannot
             enuy
             a
             Chancellor
             of
             France
             ,
             being
             so
             farre
             short
             of
             his
             dignity
             .
             Neither
             doe
             shepheards
             enuy
             the
             Crownes
             and
             Scepters
             of
             Kings
             :
             nor
             Merchants
             malice
             Generalls
             of
             Armies
             ,
             with
             whose
             charges
             their
             qualities
             haue
             so
             little
             proportion
             .
             But
             our
             Enuy
             is
             kindled
             against
             those
             ,
             whose
             glory
             doth
             as
             it
             were
             dazell
             our
             eies
             with
             their
             continual
             presence
             ,
             which
             makes
             vs
             to
             thinke
             of
             the
             basenesse
             of
             our
             condition
             ,
             the
             which
             wee
             see
             deiected
             vnder
             theirs
             .
             But
             especially
             when
             as
             they
             possesse
             a
             good
             which
             wee
             haue
             enioyed
             ,
             and
             which
             is
             no
             more
             in
             our
             power
             to
             recouer
             .
             By
             reason
             whereof
             ,
             it
             often
             happens
             ,
             that
             old
             men
             enuy
             the
             younger
             sort
             ,
             for
             
             that
             beeing
             in
             Companies
             ,
             they
             see
             that
             their
             age
             takes
             from
             them
             the
             vse
             ,
             or
             forbids
             them
             the
             enioying
             of
             those
             sports
             and
             exercises
             ,
             wherein
             young
             men
             take
             delight
             .
             And
             this
             Enuy
             which
             they
             beare
             them
             ,
             appeares
             in
             the
             rigors
             which
             they
             shew
             them
             ,
             in
             their
             reprehensions
             which
             they
             make
             them
             ,
             and
             in
             the
             hinderances
             they
             giue
             them
             ,
             when
             as
             they
             may
             crosse
             them
             .
          
           
             Moreouer
             ,
             the
             things
             that
             may
             bee
             profitable
             or
             commodious
             vnto
             vs
             ,
             stir
             vp
             more
             Enuy
             then
             those
             which
             are
             onely
             proper
             to
             him
             that
             enuies
             them
             .
             Wherefore
             wee
             do
             more
             enuy
             our
             equalls
             for
             their
             beauty
             ,
             riches
             ,
             knowledge
             ,
             and
             honours
             ,
             then
             for
             their
             health
             or
             long
             life
             ,
             
             which
             are
             particular
             vnto
             themselues
             .
             And
             the
             reason
             is
             ,
             for
             that
             Enuy
             rising
             from
             this
             desire
             to
             bee
             esteemed
             in
             the
             world
             ,
             and
             from
             the
             Passion
             we
             haue
             to
             see
             our selues
             more
             respected
             then
             other
             men
             ;
             the
             qualities
             which
             recommend
             them
             ,
             make
             the
             deeper
             impression
             of
             Enuy
             in
             our
             soules
             ,
             the
             more
             capable
             they
             are
             to
             purchase
             reputatiō
             to
             him
             that
             enioyes
             them
             .
             And
             there
             is
             no
             question
             but
             the
             things
             which
             may
             bring
             pleasure
             ,
             profit
             ,
             or
             honor
             ,
             not
             only
             to
             him
             that
             enioyes
             thē
             but
             also
             to
             all
             men
             that
             shall
             possesse
             them
             ,
             are
             euer
             esteemed
             more
             honorable
             ,
             and
             more
             glorious
             then
             those
             ,
             whose
             pleasure
             ,
             profit
             ,
             or
             glory
             ,
             extend
             but
             to
             one
             in
             particular
             :
             wherefore
             they
             doe
             
             also
             stirre
             vp
             more
             Enuy.
             
          
           
             There
             is
             another
             Passion
             which
             is
             also
             a
             bud
             or
             branch
             of
             Headinesse
             ,
             as
             well
             as
             Enuy
             ,
             and
             that
             is
             Emulation
             ,
             which
             hath
             some
             affinity
             with
             it
             ,
             but
             yet
             they
             are
             very
             different
             Passions
             .
             For
             although
             that
             Emulation
             bee
             
               A
               griefe
               which
               we
               haue
               conceiued
               for
               the
               prosperity
               of
               our
               equalls
               ,
            
             yet
             it
             riseth
             not
             from
             any
             bad
             affection
             wee
             beare
             them
             ,
             but
             onely
             from
             a
             desire
             wee
             haue
             to
             see
             our selues
             attaine
             vnto
             the
             like
             felicities
             .
             Wherefore
             Emulation
             doth
             not
             merit
             the
             blame
             which
             Enuy
             doth
             ,
             but
             many
             times
             it
             is
             commendable
             in
             vs.
             As
             for
             example
             ,
             when
             as
             wee
             see
             some
             vertue
             shine
             in
             one
             of
             our
             equalls
             ,
             we
             striue
             in
             imitation
             of
             him
             to
             attaine
             vnto
             it
             .
             This
             Emulation
             
             is
             worthy
             of
             praise
             .
             So
             Caesar
             is
             commended
             ,
             to
             haue
             propounded
             Alexander
             for
             a
             patterne
             ,
             as
             Alexander
             did
             Achilles
             :
             And
             Themistocles
             did
             shewe
             that
             hee
             was
             borne
             to
             great
             matters
             ,
             when
             as
             he
             said
             that
             the
             triumphes
             of
             Miltiades
             would
             not
             suffer
             him
             to
             sleepe
             :
             for
             that
             it
             was
             a
             testimony
             that
             hee
             was
             troubled
             with
             an
             honest
             Emulation
             of
             his
             vertue
             .
             Emulation
             then
             is
             found
             among
             equalls
             ,
             or
             at
             the
             least
             among
             those
             which
             are
             almost
             alike
             ,
             for
             that
             this
             Passion
             stirring
             vp
             a
             desire
             in
             vs
             ,
             inciting
             vs
             to
             seeke
             the
             perfection
             which
             shines
             in
             those
             ,
             whose
             glory
             hath
             made
             this
             impression
             in
             our
             soules
             ;
             wee
             must
             of
             necessity
             imagine
             that
             it
             is
             in
             our
             power
             to
             attaine
             vnto
             them
             ,
             
             for
             that
             we
             neuer
             desire
             those
             things
             which
             are
             impossible
             .
          
           
             Wherefore
             wee
             haue
             no
             Emulation
             of
             those
             ,
             who
             haue
             so
             great
             an
             aduantage
             ouer
             vs
             ,
             as
             it
             is
             not
             in
             our
             power
             to
             come
             neere
             them
             .
             Reciprocally
             we
             haue
             no
             Enuy
             in
             regard
             of
             those
             that
             be
             so
             farre
             inferior
             vnto
             vs
             ,
             as
             we
             see
             no
             commendable
             quallity
             in
             them
             ,
             which
             wee
             enioy
             not
             with
             much
             eminency
             .
             Among
             the
             rest
             ,
             young
             men
             are
             naturally
             inclined
             to
             Emulation
             ,
             for
             that
             by
             reason
             of
             the
             heate
             of
             their
             youth
             ,
             they
             are
             found
             more
             hardy
             ,
             and
             being
             full
             of
             good
             hopes
             ,
             they
             shew
             themselues
             more
             actiue
             to
             vndertake
             ;
             for
             that
             all
             things
             how
             difficult
             so
             euer
             ,
             seeme
             easie
             vnto
             them
             .
             And
             for
             
             the
             same
             reason
             great
             and
             couragious
             spirits
             ,
             are
             very
             capable
             of
             Emulation
             ,
             by
             reason
             of
             the
             greatnesse
             of
             their
             minds
             ,
             which
             makes
             them
             conceiue
             that
             there
             is
             no
             designe
             aboue
             their
             valour
             ,
             and
             that
             there
             is
             nothing
             so
             difficult
             but
             they
             may
             surmount
             .
          
           
             Among
             other
             things
             which
             may
             induce
             vs
             to
             Emulation
             ,
             those
             which
             may
             make
             a
             man
             necessary
             or
             profitable
             to
             many
             ,
             hold
             the
             first
             rancke
             .
             As
             for
             example
             ,
             learning
             ,
             eloquence
             ,
             riches
             ,
             power
             ,
             the
             mannaging
             of
             affaires
             ,
             and
             such
             like
             ,
             are
             greatly
             subiect
             to
             the
             force
             of
             this
             Passion
             .
             And
             therefore
             it
             is
             often
             commendable
             ;
             that
             is
             to
             say
             ,
             when
             shee
             propounds
             vnto
             her selfe
             no
             sort
             of
             externall
             goods
             ,
             but
             the
             only
             treasures
             
             of
             the
             soule
             and
             the
             riches
             of
             the
             mind
             ,
             which
             shee
             sees
             to
             shine
             in
             another
             subiect
             ,
             whose
             glory
             inflames
             her
             ,
             and
             makes
             her
             aspire
             to
             the
             possession
             of
             the
             same
             graces
             .
             For
             this
             consideration
             also
             we
             haue
             a
             particular
             Emulation
             ,
             and
             desire
             passionately
             to
             equall
             ,
             or
             to
             imitate
             those
             who
             are
             respected
             throughout
             the
             world
             ,
             whom
             all
             the
             world
             commends
             ,
             and
             al
             men
             loue
             ,
             and
             especially
             when
             their
             vertues
             are
             honored
             by
             excellent
             pennes
             :
             For
             that
             all
             these
             things
             are
             so
             many
             glorious
             testimonies
             of
             their
             merits
             .
          
           
             These
             bee
             the
             Personages
             whose
             vertue
             makes
             so
             glorious
             a
             shew
             ,
             as
             wee
             desire
             earnestly
             to
             imitate
             them
             :
             As
             contrariwise
             wee
             contemne
             
             and
             are
             ashamed
             to
             resemble
             those
             which
             are
             destitute
             of
             all
             these
             goodly
             qualities
             .
             Wherefore
             as
             man
             should
             carefully
             free
             his
             soule
             from
             Enuy
             ,
             which
             doth
             but
             trouble
             his
             rest
             ,
             and
             afflicts
             him
             more
             then
             the
             party
             against
             whom
             it
             conspireth
             ;
             so
             in
             some
             sort
             hee
             should
             giue
             way
             to
             an
             honest
             Emulation
             ,
             which
             proceeds
             not
             from
             any
             euill
             will
             hee
             beares
             to
             another
             ,
             but
             from
             the
             good
             hee
             desires
             to
             himselfe
             ,
             to
             the
             end
             that
             in
             propounding
             to
             himselfe
             the
             examples
             of
             magnificence
             ,
             valour
             ,
             Iustice
             ,
             modesty
             ,
             prudence
             ,
             wisedom
             ,
             and
             of
             the
             other
             vertues
             which
             shine
             in
             the
             liues
             of
             great
             Personages
             of
             his
             condition
             ,
             he
             may
             become
             magnificent
             ,
             valiant
             ,
             Iust
             ,
             moderate
             ,
             
             prudent
             ,
             wise
             ,
             and
             endowed
             with
             all
             the
             other
             qualities
             which
             make
             them
             glorious
             which
             are
             adorned
             therewith
             .
             But
             wee
             haue
             spoken
             sufficiently
             of
             the
             
               Concupiscible
               Passion
            
             ,
             we
             must
             now
             treate
             of
             those
             which
             make
             their
             impressions
             ,
             and
             stir
             vp
             the
             Irascible
             .
          
        
      
       
         
           
             Of
             Hardinesse
             or
             Courage
             .
             CHAP.
             1.
             
          
           
             AS
             in
             the
             ancient
             sacrifices
             of
             the
             Pagans
             they
             did
             carefully
             obserue
             the
             generosity
             of
             the
             beasts
             that
             were
             to
             bee
             sacrificed
             ;
             so
             as
             ●he
             priest
             comming
             to
             passe
             
             a
             naked
             sword
             before
             their
             eyes
             ,
             if
             they
             were
             affrighted
             with
             the
             brightnesse
             thereof
             ,
             they
             were
             chased
             from
             the
             Altar
             ;
             whereas
             if
             they
             stood
             stil
             without
             amazement
             ,
             they
             were
             held
             worthy
             to
             bee
             offred
             to
             the
             diuinity
             .
             So
             base
             and
             deiected
             minds
             which
             grow
             pale
             at
             any
             danger
             ,
             were
             alwayes
             held
             in
             great
             contempt
             ;
             whereas
             generous
             and
             resolute
             spirits
             ,
             whom
             no
             kind
             of
             perill
             could
             terrifie
             or
             amaze
             ,
             haue
             euer
             beene
             held
             in
             singular
             admiration
             .
             This
             resolution
             and
             courage
             proceeds
             from
             an
             excellent
             nature
             wherewith
             they
             are
             endowed
             ,
             which
             makes
             them
             to
             looke
             vpon
             all
             the
             accidents
             of
             the
             world
             without
             any
             alteration
             ,
             being
             resolued
             to
             vanquish
             whatsoeuer
             
             presents
             it selfe
             to
             encounter
             their
             constancy
             :
             Shewing
             thereby
             ,
             that
             they
             apprehend
             a
             disgrace
             more
             then
             a
             misfortune
             ,
             and
             that
             they
             had
             more
             care
             to
             preserue
             their
             honors
             ,
             then
             to
             prolong
             their
             liues
             .
          
           
             Seeing
             then
             that
             true
             Hardinesse
             and
             Courage
             is
             so
             commendable
             a
             thing
             ,
             and
             that
             many
             of
             the
             most
             excellent
             men
             of
             antiquity
             haue
             preferred
             it
             before
             riches
             ,
             the
             disposition
             of
             the
             body
             ,
             beauty
             ,
             and
             the
             other
             ornaments
             ,
             whereof
             men
             do
             vsually
             glory
             ;
             we
             must
             seeke
             out
             the
             Essence
             ,
             and
             shew
             what
             courages
             she
             doth
             accompany
             ,
             and
             in
             what
             soules
             shee
             is
             found
             .
          
           
             Hardinesse
             then
             
               is
               no
               other
               thing
               ,
               but
               a
               resolution
               of
               courage
               ,
               
               whereby
               promising
               vnto
               himselfe
               to
               be
               able
               to
               surmount
               the
               calamities
               which
               threaten
               him
               ,
               he
               sees
               them
               comming
               without
               amazement
               ,
               and
               is
               not
               terrified
               when
               they
               are
               befallen
               him
               :
            
             Or
             else
             according
             vnto
             others
             :
             
               Hardinesse
               is
               a
               Passion
               of
               the
               soule
               ,
               which
               doth
               fortifie
               it
               ,
               and
               makes
               it
               assured
               against
               the
               miseries
               which
               are
               most
               difficult
               to
               auoyd
               ,
               and
               which
               doth
               encourage
               it
               to
               pursue
               those
               good
               things
               which
               are
               most
               painefull
               to
               obtaine
               .
            
          
           
             Whereby
             it
             followes
             ,
             that
             Hardinesse
             is
             alwayes
             accompanied
             with
             a
             certaine
             hope
             to
             bee
             able
             to
             vanquish
             and
             disperse
             those
             fearefull
             things
             which
             present
             themselues
             vnto
             the
             imagination
             of
             man.
             This
             confidence
             may
             grow
             from
             the
             opinion
             wee
             haue
             ,
             
             that
             the
             euill
             which
             treatneth
             vs
             is
             far
             from
             vs
             ;
             or
             from
             our
             beleefe
             ,
             that
             if
             it
             should
             present
             it selfe
             ,
             we
             should
             bee
             able
             to
             surmount
             it
             .
             As
             when
             a
             Citty
             hath
             a
             conceit
             that
             no
             man
             will
             attempt
             any
             thing
             against
             the
             peace
             of
             her
             Cittizens
             ;
             and
             if
             they
             should
             ,
             they
             were
             able
             to
             repell
             the
             iniury
             ,
             and
             to
             endure
             the
             attempts
             of
             their
             enemies
             ;
             this
             beleefe
             makes
             them
             hardy
             and
             assured
             .
             Secondly
             ,
             it
             may
             grow
             ,
             for
             that
             although
             wee
             finde
             our selues
             weake
             ,
             and
             vnable
             to
             resist
             our
             enemies
             ,
             yet
             wee
             beleeue
             that
             wee
             shall
             bee
             powerfully
             assisted
             by
             our
             Allies
             ,
             with
             whose
             ayde
             wee
             hold
             our selues
             inuincible
             .
             As
             for
             example
             ,
             although
             the
             Duke
             of
             Saiwy
             bee
             not
             able
             of
             himselfe
             
             to
             resist
             the
             Armes
             of
             Spaine
             ;
             yet
             being
             fortified
             with
             the
             alliance
             of
             this
             Crowne
             ,
             hee
             doth
             not
             apprehend
             them
             ,
             neither
             is
             hee
             affraid
             to
             incense
             them
             ,
             knowing
             that
             the
             assistance
             of
             the
             Christian
             King
             protects
             him
             of
             that
             side
             .
          
           
             Thirdly
             ,
             this
             confidence
             may
             grow
             ,
             for
             that
             wee
             beleeue
             ,
             wee
             haue
             neither
             receiued
             nor
             done
             iniury
             to
             any
             man
             ,
             which
             should
             make
             vs
             apprehend
             reuenge
             .
             And
             againe
             ,
             for
             that
             we
             thinke
             wee
             haue
             no
             enemies
             ,
             or
             else
             that
             they
             are
             so
             feeble
             and
             weake
             as
             they
             cannot
             annoy
             vs.
             It
             may
             also
             grow
             in
             regard
             that
             they
             who
             haue
             power
             to
             hurt
             vs
             ,
             are
             our
             friends
             ,
             and
             liue
             in
             good
             correspondency
             with
             vs
             ,
             and
             haue
             assisted
             vs
             
             in
             our
             occurrents
             ,
             as
             for
             our
             part
             we
             haue
             endeauored
             to
             bind
             thē
             vnto
             vs
             by
             al
             occasions
             which
             haue
             bene
             offered
             .
             So
             the
             Allies
             of
             great
             Kings
             feare
             not
             their
             power
             ,
             although
             it
             be
             fearefull
             to
             the
             rest
             of
             the
             world
             .
          
           
             By
             this
             meanes
             wee
             find
             that
             there
             are
             diuerse
             sorts
             of
             persons
             which
             are
             full
             of
             Hardinesse
             and
             assurance
             .
             First
             ,
             they
             are
             hardy
             ,
             which
             imagine
             that
             all
             things
             shall
             succeed
             happily
             in
             regard
             of
             their
             former
             felicities
             .
             So
             Alexander
             vndertaking
             the
             conquest
             of
             India
             ,
             apprehended
             nothing
             ;
             by
             reason
             of
             the
             happy
             victories
             ,
             and
             tryumphes
             which
             he
             had
             gotten
             ouer
             the
             Persians
             .
             So
             Caesar
             being
             ouertaken
             with
             a
             cruel
             storme
             and
             in
             a
             small
             barke
             ,
             
             feared
             nothing
             ,
             but
             to
             confirme
             the
             resolution
             of
             his
             Pilot
             whom
             the
             storme
             had
             amazed
             ,
             he
             wisht
             him
             not
             to
             feare
             ,
             seeing
             hee
             carried
             Caesar
             and
             his
             fortunes
             .
             Secondly
             ,
             they
             are
             hardy
             who
             hauing
             beene
             ingaged
             in
             great
             dangers
             ,
             haue
             yet
             escaped
             ;
             for
             they
             imagine
             that
             good
             Fortune
             which
             hath
             beene
             so
             fauorable
             vnto
             them
             in
             so
             many
             other
             occasions
             full
             of
             despaire
             ,
             will
             not
             abandon
             them
             in
             that
             present
             danger
             .
             Finally
             ,
             men
             are
             not
             troubled
             in
             dangers
             for
             two
             reasons
             ,
             either
             for
             want
             of
             experience
             ,
             or
             for
             the
             hope
             they
             haue
             to
             be
             speedily
             releeued
             .
             As
             for
             example
             ,
             they
             that
             go
             by
             sea
             ,
             hauing
             neuer
             seene
             the
             horror
             of
             tempests
             ,
             imagine
             that
             the
             maisters
             and
             such
             as
             
             guide
             the
             ship
             ,
             are
             expert
             in
             their
             facultie
             ,
             and
             that
             they
             will
             easily
             preserue
             them
             from
             shipwracke
             ;
             so
             as
             they
             are
             not
             amazed
             ,
             although
             the
             stormes
             and
             waues
             seeme
             to
             threaten
             them
             their
             death
             .
          
           
             Thirdly
             ,
             men
             are
             full
             of
             assurance
             when
             as
             they
             see
             such
             as
             equall
             them
             not
             ,
             or
             do
             not
             exceed
             them
             in
             power
             ,
             make
             no
             demonstration
             of
             feare
             ;
             conceyting
             that
             they
             are
             assured
             ,
             they
             haue
             more
             cause
             to
             continue
             constant
             .
             Men
             not
             only
             hold
             them
             inferior
             vnto
             them
             whom
             they
             haue
             exceeded
             ,
             but
             also
             such
             as
             cannot
             enter
             into
             comparison
             with
             them
             ,
             or
             at
             the
             least
             are
             not
             more
             pow●rfull
             then
             those
             whom
             they
             haue
             vanquished
             ,
          
           
             Againe
             men
             are
             full
             of
             Courage
             
             and
             resolution
             ,
             when
             as
             they
             see
             themselues
             furnished
             with
             all
             those
             things
             which
             may
             make
             thē
             feareful
             to
             their
             enemies
             .
             Among
             the
             which
             we
             put
             store
             of
             coyne
             ,
             disposition
             of
             body
             ,
             greatnesse
             of
             minde
             ,
             extent
             of
             Empire
             ,
             support
             of
             friends
             ,
             the
             power
             of
             Armies
             ,
             and
             a
             great
             prouision
             of
             all
             that
             is
             necessary
             for
             the
             maintenance
             of
             a
             war.
             
          
           
             Moreouer
             ,
             men
             hold
             themselues
             assured
             when
             they
             haue
             not
             offended
             any
             man
             ,
             or
             when
             such
             as
             they
             haue
             offended
             are
             not
             able
             to
             reuenge
             the
             iniurie
             .
             And
             withall
             ,
             men
             are
             much
             assured
             ,
             when
             as
             they
             thinke
             that
             God
             is
             fauorable
             and
             assistant
             in
             their
             designes
             .
             Wherefore
             ,
             in
             old
             time
             great
             Captaines
             of
             war
             were
             not
             wont
             to
             giue
             battaile
             ,
             
             before
             they
             had
             sacrificed
             vnto
             their
             gods
             ,
             and
             had
             seene
             in
             the
             intrailes
             of
             their
             sacrifices
             some
             happy
             presage
             of
             diuine
             assistance
             .
             For
             the
             same
             occasion
             they
             consulted
             with
             Oracles
             ,
             attended
             the
             answers
             ,
             and
             were
             carefull
             to
             obserue
             the
             signes
             which
             were
             seene
             before
             the
             battaile
             :
             so
             that
             sometimes
             the
             flying
             of
             an
             Eagle
             hath
             assured
             Armies
             that
             were
             amazed
             .
          
           
             But
             without
             all
             these
             signes
             and
             presages
             ,
             men
             thinke
             that
             God
             is
             fauourable
             ,
             when
             as
             they
             thinke
             they
             fight
             for
             a
             good
             cause
             :
             As
             when
             they
             haue
             taken
             Armes
             for
             religion
             ;
             for
             the
             seruice
             of
             their
             Prince
             ;
             for
             the
             maintenance
             of
             his
             Crowne
             ;
             and
             for
             their
             Countrey
             :
             yea
             ,
             
             when
             as
             they
             imagine
             ,
             that
             the
             reuenge
             they
             pursue
             is
             iust
             ,
             and
             that
             they
             haue
             beene
             vnworthily
             abused
             .
             The
             reason
             is
             ,
             for
             that
             Choler
             which
             is
             alwayes
             enflamed
             by
             the
             iniury
             receiued
             ,
             and
             not
             by
             that
             which
             wee
             doe
             vnto
             others
             ,
             makes
             men
             hardy
             ,
             perswading
             themselues
             ,
             that
             God
             assists
             them
             that
             are
             wronged
             and
             vniustly
             persecuted
             .
             Lastly
             ,
             they
             that
             begin
             a
             warre
             are
             commonly
             hardy
             ,
             especially
             when
             they
             haue
             a
             conceit
             that
             the
             action
             will
             succeed
             ,
             and
             that
             the
             euent
             will
             answer
             the
             expectation
             .
          
           
             As
             for
             the
             constitution
             of
             the
             body
             ,
             which
             may
             contribute
             to
             the
             Hardinesse
             and
             resolution
             of
             man
             :
             It
             is
             certaine
             ,
             that
             such
             as
             haue
             much
             
             blood
             and
             spirits
             ,
             and
             which
             abound
             in
             heate
             ,
             are
             most
             commonly
             hardy
             and
             valiant
             .
             For
             they
             haue
             great
             mindes
             and
             full
             of
             generosity
             ,
             which
             makes
             them
             to
             cōtemne
             dangers
             .
             And
             if
             in
             the
             middest
             of
             hazards
             some
             part
             of
             the
             blood
             retires
             inwardly
             ,
             yet
             the
             better
             part
             keepes
             her
             seate
             ,
             and
             remaines
             firme
             and
             constant
             :
             so
             as
             they
             neuer
             grow
             pale
             ,
             nor
             tremble
             like
             to
             other
             men
             .
             But
             if
             before
             they
             fight
             the
             apprehēsiō
             of
             dāger
             ,
             makes
             any
             impression
             in
             their
             soules
             ,
             they
             recouer
             themselues
             suddainely
             ,
             and
             expell
             the
             feare
             which
             would
             surprize
             them
             .
             And
             for
             the
             same
             reason
             ,
             they
             which
             are
             full
             of
             wine
             ,
             may
             become
             more
             hardy
             :
             not
             that
             this
             defect
             of
             it self
             doth
             
             contribute
             any
             thing
             to
             the
             greatnesse
             of
             Courage
             ,
             but
             for
             that
             wine
             enflames
             the
             blood
             ,
             &
             by
             accident
             makes
             men
             valiant
             ;
             and
             withall
             ,
             they
             that
             are
             ouertaken
             with
             wine
             ,
             haue
             their
             reason
             captiuated
             ,
             and
             their
             iudgement
             troubled
             :
             so
             as
             they
             cannot
             consider
             duely
             of
             the
             greatnesse
             of
             perill
             ,
             but
             imagine
             ,
             that
             all
             dangers
             are
             inferior
             to
             their
             force
             and
             resistance
             .
          
           
             In
             the
             meane
             time
             we
             obserue
             ,
             that
             many
             which
             shew
             a
             great
             Hardinesse
             and
             courage
             to
             cast
             themselues
             into
             danger
             ,
             as
             soone
             as
             they
             finde
             themselues
             engaged
             ,
             are
             often
             amazed
             ;
             as
             we
             see
             in
             those
             that
             go
             valiātly
             to
             a
             charge
             ,
             but
             finding
             resistance
             ,
             they
             turne
             their
             backs
             to
             the
             enemy
             :
             where
             of
             wee
             can
             giue
             no
             
             other
             reason
             ,
             but
             that
             they
             are
             not
             valiant
             by
             iudgment
             ,
             but
             by
             the
             bounty
             of
             nature
             .
             So
             as
             apprehending
             not
             the
             greatnesse
             of
             the
             danger
             before
             they
             enter
             ,
             but
             imagining
             that
             they
             shall
             vanquish
             whatsoeuer
             opposeth
             it selfe
             against
             them
             ;
             when
             as
             they
             finde
             resistance
             which
             they
             did
             not
             expect
             ,
             they
             are
             amazed
             at
             the
             strangenesse
             of
             this
             accident
             ,
             and
             their
             hearts
             grow
             cold
             and
             relent
             in
             such
             sort
             ,
             as
             sometimes
             they
             flye
             before
             their
             enemies
             .
             But
             the
             contrary
             happens
             to
             those
             that
             are
             truely
             valiant
             ;
             for
             when
             as
             they
             gouerne
             their
             courages
             by
             wisedome
             ,
             and
             measure
             their
             forces
             ,
             attempting
             nothing
             aboue
             their
             strength
             or
             against
             reason
             ,
             there
             is
             no
             sudden
             accident
             
             that
             may
             befall
             them
             ,
             that
             can
             trouble
             them
             in
             any
             action
             of
             Armes
             ;
             whereas
             commonly
             they
             finde
             lesse
             resistance
             then
             they
             expected
             before
             they
             entred
             the
             fight
             ,
             so
             as
             their
             resolution
             is
             alwayes
             fortified
             and
             neuer
             decayes
             .
             And
             then
             propounding
             honor
             only
             before
             their
             eyes
             ,
             the
             feare
             of
             the
             losse
             of
             life
             cannot
             amaze
             them
             ,
             but
             their
             vertue
             surmounting
             all
             accidents
             ,
             it
             causeth
             them
             (
             notwithstanding
             all
             hazzards
             )
             to
             persist
             couragiously
             in
             that
             which
             they
             haue
             gloriously
             begunne
             .
             Yea
             ,
             commonly
             they
             shew
             themselues
             more
             cold
             in
             the
             beginning
             ,
             then
             at
             the
             ending
             ;
             for
             that
             it
             is
             not
             the
             Passion
             that
             doth
             animate
             them
             ,
             but
             it
             is
             iudgement
             which
             doth
             act
             
             in
             their
             courages
             .
             By
             reason
             whereof
             ,
             in
             the
             beginning
             of
             the
             actiō
             they
             are
             more
             cold
             ,
             &
             are
             not
             enflamed
             but
             with
             fighting
             .
             But
             it
             hath
             bin
             obserued
             in
             many
             valiant
             men
             ,
             which
             had
             their
             hearts
             all
             couered
             with
             haire
             :
             whereof
             wee
             haue
             a
             famous
             example
             in
             that
             couragious
             
               Lacedemonian
               Leonidas
            
             ,
             who
             with
             fiue
             hundred
             men
             kept
             the
             streight
             of
             Thermopiles
             against
             that
             huge
             Army
             of
             Xerxes
             ,
             &
             who
             had
             the
             courage
             and
             resolution
             to
             passe
             through
             the
             midst
             of
             his
             armed
             souldiers
             ,
             to
             wrest
             the
             Diade●e
             from
             his
             head
             .
             For
             when
             as
             after
             his
             death
             the
             King
             of
             Persia
             (
             amazed
             at
             so
             great
             a
             resolution
             )
             had
             caused
             him
             to
             bee
             opened
             ,
             his
             heart
             was
             found
             all
             couered
             
             with
             haire
             .
             Some
             ,
             it
             may
             be
             ,
             would
             put
             this
             among
             the
             prodigies
             ,
             or
             rather
             among
             the
             scornes
             of
             Nature
             ;
             but
             the
             reason
             is
             easie
             to
             bee
             giuen
             ,
             for
             they
             that
             are
             extraordinarily
             valiant
             ,
             haue
             an
             exceeding
             heat
             ,
             which
             drawes
             from
             their
             heart
             a
             fume
             of
             excrements
             ,
             which
             thickens
             ,
             and
             is
             conuerted
             into
             haire
             ;
             the
             which
             is
             a
             marke
             of
             their
             courage
             ,
             and
             a
             signe
             of
             valour
             .
          
        
      
       
         
           
             CHAP.
             1.
             
             Of
             Feare
             or
             Dread
             .
          
           
             ALTHOVGH
             it
             seems
             that
             feare
             is
             a
             dead
             Passion
             &
             that
             it
             shold
             not
             make
             any
             great
             impressions
             in
             our
             
             soules
             ,
             nor
             cause
             any
             strange
             alterations
             in
             the
             world
             :
             yet
             as
             there
             bee
             certaine
             starres
             ,
             which
             beeing
             in
             a
             manner
             continaully
             hidden
             ,
             haue
             notwithstanding
             very
             maligne
             and
             pernicious
             influences
             :
             so
             although
             shee
             seeme
             not
             to
             bee
             so
             actiue
             as
             the
             rest
             ,
             and
             remaines
             as
             it
             were
             couered
             &
             hidden
             ,
             yet
             she
             doth
             cause
             strange
             accidents
             in
             the
             life
             of
             man
             ;
             for
             that
             shee
             hath
             sometimes
             ruined
             powerfull
             Armies
             ,
             brought
             Kingdomes
             and
             States
             into
             dangers
             ,
             and
             ouerthrowne
             the
             fortunes
             of
             priuate
             persons
             .
             Wherefore
             wee
             haue
             seene
             great
             Commanders
             in
             warre
             ,
             who
             troubled
             by
             some
             sinister
             and
             vnexpected
             accident
             ,
             in
             a
             day
             of
             battaile
             ,
             haue
             had
             recourse
             to
             vowes
             and
             prayers
             ,
             and
             
             haue
             promised
             to
             build
             temples
             to
             Feare
             and
             palenesse
             ,
             to
             diuert
             the
             ruine
             that
             threatned
             them
             ,
             if
             the
             amazement
             spread
             ouer
             the
             whole
             Army
             ,
             had
             not
             beene
             as
             it
             were
             miraculously
             dispersed
             .
          
           
             Wherefore
             seeing
             that
             Feare
             doth
             produce
             such
             powerfull
             changes
             in
             the
             affaires
             of
             men
             ,
             and
             withall
             ,
             that
             this
             life
             is
             dayly
             threatned
             with
             infinite
             miseries
             ,
             which
             giue
             vs
             still
             cause
             to
             feare
             ;
             wee
             must
             see
             wherein
             shee
             consists
             ,
             how
             shee
             is
             framed
             ,
             and
             in
             what
             soules
             she
             doth
             reside
             .
             Feare
             then
             is
             no
             other
             thing
             ,
             but
             
               A
               griefe
               and
               distresse
               of
               the
               soule
               ,
               troubled
               by
               the
               imagination
               of
               some
               approaching
               Euill
               ,
               wherewith
               man
               is
               threatned
               ,
               without
               any
               apparence
               to
               be
               able
               to
               auoyd
               it
               easily
               ,
               
               although
               it
               tend
               to
               the
               destruction
               of
               his
               being
               ,
               or
               cause
               him
               some
               strange
               calamity
               in
               the
               course
               of
               his
               life
               .
            
          
           
             It
             is
             first
             of
             all
             a
             griefe
             and
             a
             distresse
             ;
             for
             that
             as
             pleasures
             fill
             the
             senses
             with
             delight
             and
             ioy
             ,
             so
             the
             imagination
             of
             an
             infallible
             euill
             ,
             which
             cannot
             bee
             auoyded
             ,
             fills
             vs
             with
             griefe
             and
             heauinesse
             .
             But
             secondly
             the
             causes
             of
             this
             griefe
             ,
             are
             not
             alwayes
             solid
             nor
             true
             ,
             but
             many
             times
             they
             are
             vaine
             and
             imaginary
             :
             for
             that
             wee
             doe
             frame
             or
             rather
             forge
             to
             our selues
             the
             miseries
             ,
             whereof
             the
             apprehension
             afflicts
             our
             mindes
             ,
             and
             torments
             our
             senses
             .
          
           
             The
             which
             made
             an
             Ancient
             say
             ,
             that
             there
             are
             more
             things
             which
             amaze
             vs
             ,
             then
             
             that
             presse
             vs
             :
             and
             that
             most
             commonly
             opinion
             and
             apprehension
             ,
             doth
             vs
             more
             harme
             then
             the
             thing
             it selfe
             .
             Wherein
             doubtlesse
             the
             condition
             of
             man
             is
             lamentable
             ,
             for
             that
             as
             if
             he
             were
             not
             inuironed
             by
             a
             sufficient
             nūber
             of
             true
             miseries
             ,
             he
             forgets
             others
             which
             are
             not
             in
             nature
             ,
             to
             encrease
             his
             miseries
             .
          
           
             For
             wee
             see
             daily
             that
             although
             there
             appeare
             no
             presages
             ,
             nor
             any
             signes
             of
             a
             calamity
             that
             doth
             threaten
             vs
             ,
             yet
             our
             minds
             do
             frame
             false
             imaginations
             ,
             and
             vaine
             feares
             ,
             which
             many
             times
             are
             the
             causes
             of
             our
             ruine
             .
          
           
             There
             are
             some
             things
             which
             torment
             vs
             more
             then
             they
             should
             do
             ,
             others
             trouble
             vs
             before
             the
             time
             ,
             and
             some
             afflict
             vs
             without
             cause
             
             or
             subiect
             ,
             for
             that
             we
             either
             increase
             our
             griefes
             and
             paines
             ,
             or
             we
             forge
             them
             our selues
             ,
             or
             else
             wee
             run
             before
             them
             and
             anticipate
             them
             :
             And
             whereas
             wee
             should
             striue
             against
             these
             iealousies
             and
             false
             opinions
             which
             cause
             them
             ,
             wee
             suffer
             our selues
             to
             be
             vanquished
             ,
             resembling
             therein
             certaine
             Soldiers
             who
             being
             amazed
             at
             a
             little
             dust
             raisd
             by
             a
             flocke
             of
             sheepe
             ,
             turned
             their
             backes
             ,
             as
             if
             the
             enemy
             had
             beene
             at
             their
             heeles
             .
          
           
             These
             vaine
             feares
             may
             sometimes
             grow
             from
             the
             ignorance
             of
             things
             which
             they
             imagine
             to
             bee
             of
             bad
             presage
             ,
             although
             they
             bee
             meere
             effects
             of
             nature
             which
             they
             should
             obserue
             without
             trembling
             ,
             as
             we
             haue
             many
             
             times
             seene
             an
             Eclipse
             of
             the
             Sun
             or
             of
             the
             Moone
             which
             haue
             their
             naturall
             causes
             ,
             trouble
             whole
             Armies
             and
             terrifie
             their
             Commanders
             .
             Thirdly
             ,
             wee
             must
             obserue
             that
             to
             cause
             Feare
             ,
             the
             euill
             that
             doth
             threaten
             vs
             must
             not
             bee
             present
             but
             to
             come
             ;
             for
             that
             when
             it
             is
             present
             ,
             it
             is
             no
             more
             a
             Feare
             but
             a
             meere
             heauinesse
             .
             And
             then
             the
             euill
             which
             wee
             doubt
             must
             bee
             full
             of
             horror
             ,
             and
             threaten
             vs
             with
             the
             losse
             of
             life
             ,
             or
             some
             other
             great
             preiudice
             :
             For
             things
             of
             small
             weight
             ,
             are
             not
             capable
             to
             make
             any
             impression
             of
             Feare
             ,
             at
             the
             least
             if
             there
             remaine
             any
             sparke
             of
             generosity
             in
             our
             hearts
             .
          
           
             Yea
             all
             kind
             of
             calamities
             how
             great
             so
             euer
             ,
             are
             not
             able
             
             to
             cause
             Feare
             ,
             if
             it
             be
             not
             accompanied
             with
             a
             certaine
             horror
             which
             amazeth
             the
             sences
             .
             As
             for
             example
             ,
             men
             apprehend
             not
             to
             become
             vniust
             ,
             or
             wicked
             ,
             although
             they
             be
             things
             more
             to
             bee
             feared
             then
             all
             the
             miseries
             of
             this
             life
             .
             But
             the
             nature
             of
             vice
             is
             such
             ,
             as
             the
             horror
             of
             her
             presence
             is
             not
             sensible
             vnto
             vs
             ,
             for
             that
             shee
             seemes
             not
             to
             destroy
             our
             being
             ,
             nor
             to
             cause
             in
             vs
             any
             great
             alterations
             that
             should
             afflict
             vs.
             Moreouer
             ,
             to
             bee
             terrified
             with
             any
             euill
             ,
             it
             must
             bee
             as
             it
             were
             hanging
             ouer
             our
             heads
             ,
             and
             threaten
             vs
             with
             a
             ruine
             at
             hand
             ;
             for
             when
             as
             we
             imagine
             that
             it
             is
             farre
             from
             vs
             ,
             how
             fearefull
             soeuer
             the
             forme
             be
             ,
             yet
             we
             are
             not
             amazed
             .
             Euen
             so
             although
             that
             
             death
             bee
             the
             most
             horrid
             &
             fearefull
             thing
             that
             may
             fall
             into
             the
             thought
             of
             men
             ,
             yet
             for
             that
             euery
             man
             presumes
             it
             is
             not
             ready
             to
             seaze
             vpon
             him
             ,
             we
             do
             not
             apprehend
             it
             as
             we
             ought
             ,
             but
             wee
             suffer
             it
             to
             come
             and
             prepare
             not
             our selues
             .
          
           
             There
             rests
             now
             to
             see
             what
             things
             wee
             haue
             iust
             cause
             to
             apprehend
             .
             An
             Ancient
             makes
             three
             sorts
             ,
             that
             is
             to
             say
             ,
             pouerty
             ,
             diseases
             ,
             &
             the
             outrages
             of
             the
             mighty
             .
             The
             two
             first
             ,
             that
             is
             to
             say
             ,
             pouerty
             ,
             and
             diseases
             ,
             make
             the
             least
             shew
             ;
             but
             the
             outrages
             of
             the
             mighty
             present
             themselues
             vnto
             our
             sences
             with
             much
             bruite
             ,
             and
             terrifie
             our
             eyes
             and
             eares
             .
             For
             euen
             as
             an
             executioner
             is
             the
             mor●
             fearefull
             when
             he
             
             brings
             forth
             diuerse
             instruments
             to
             torture
             &
             torment
             the
             patient
             ,
             so
             as
             many
             times
             they
             which
             would
             haue
             endured
             their
             punishment
             patiently
             ,
             are
             dismayed
             ,
             seeing
             so
             many
             deaths
             at
             one
             instant
             before
             their
             eyes
             ;
             euen
             so
             among
             the
             calamities
             which
             oppresse
             our
             spirits
             ,
             those
             cause
             most
             terrour
             which
             march
             with
             the
             greatest
             shew
             ,
             for
             that
             they
             represent
             vnto
             our
             thoughts
             irons
             ,
             fire
             ,
             chaines
             ,
             prisons
             ,
             gibbets
             ,
             wheeles
             ,
             and
             whatsoeuer
             is
             most
             horrible
             and
             fearefull
             in
             this
             life
             .
             But
             let
             vs
             heare
             Aristotle
             ,
             who
             also
             sets
             three
             kinds
             of
             things
             which
             giue
             vs
             apprehension
             and
             feare
             .
             In
             the
             first
             rancke
             he
             puts
             those
             which
             tend
             infallibly
             to
             the
             destruction
             of
             our
             being
             .
             For
             
             this
             reason
             ,
             we
             do
             iustly
             feare
             thunder
             and
             lightning
             ;
             for
             that
             the
             life
             of
             man
             is
             full
             of
             the
             examples
             of
             such
             as
             haue
             bene
             miserably
             burnt
             .
             We
             Feare
             in
             like
             manner
             great
             inundations
             ,
             and
             deluges
             of
             water
             ,
             which
             are
             the
             cau●es
             of
             so
             many
             ruines
             vpon
             earth
             .
             For
             the
             same
             reason
             ,
             being
             in
             Forrests
             and
             deserts
             ,
             wee
             apprehend
             the
             encounter
             of
             sauage
             beasts
             ,
             which
             are
             enemies
             to
             the
             life
             of
             man.
             And
             for
             the
             same
             subiect
             wee
             apprehend
             to
             fal
             into
             the
             hands
             of
             those
             whom
             we
             thinke
             we
             haue
             offended
             .
          
           
             In
             the
             second
             rancke
             of
             fearefull
             things
             ,
             he
             puts
             those
             which
             cause
             pinching
             vexations
             and
             griefes
             ,
             as
             the
             losse
             of
             our
             kinsfolkes
             and
             friends
             ,
             banishment
             ,
             imprisonment
             ,
             
             and
             other
             punishments
             .
             In
             the
             third
             hee
             placeth
             those
             which
             are
             as
             it
             were
             the
             signes
             and
             presages
             of
             these
             kind
             of
             miseries
             .
             Not
             that
             these
             signes
             of
             themselues
             cause
             vs
             any
             preiudice
             ,
             but
             for
             that
             they
             are
             as
             it
             were
             the
             forerunners
             of
             the
             danger
             into
             which
             wee
             feare
             to
             fall
             .
             The
             which
             makes
             kings
             and
             Princes
             apprehend
             the
             rising
             and
             apparition
             of
             Comets
             ,
             for
             that
             they
             haue
             beene
             perswaded
             they
             are
             foretellings
             of
             the
             death
             of
             great
             men
             .
             These
             signes
             which
             amaze
             vs
             ,
             may
             bee
             reduced
             to
             foure
             heads
             ,
             which
             are
             found
             in
             the
             course
             of
             this
             life
             ,
             and
             in
             the
             affaires
             of
             the
             world
             .
             For
             we
             are
             accustomed
             to
             Feare
             the
             wrath
             ,
             and
             hatred
             of
             those
             which
             haue
             power
             to
             
             bee
             reuenged
             ;
             for
             that
             their
             wrath
             and
             hatred
             is
             as
             it
             were
             an
             infallible
             signe
             of
             our
             ruine
             ;
             seeing
             that
             hauing
             power
             to
             vndo
             vs
             ,
             there
             is
             no
             question
             ,
             but
             (
             by
             a
             disease
             commune
             to
             all
             men
             ,
             )
             they
             will
             be
             naturally
             inclined
             to
             reuenge
             .
          
           
             But
             secondly
             ,
             wee
             apprehend
             our
             enemies
             more
             ,
             when
             they
             are
             not
             stayed
             by
             some
             honest
             Feare
             of
             Iustice
             ,
             or
             some
             other
             respect
             ,
             but
             are
             ready
             to
             tread
             all
             diuine
             and
             humaine
             lawes
             vnder
             foote
             to
             satisfie
             their
             reuenge
             .
             For
             men
             which
             haue
             thus
             renounced
             all
             the
             feelings
             of
             vertue
             ,
             wanting
             no
             power
             ,
             &
             hauing
             a
             wicked
             inclination
             ,
             are
             alwayes
             ready
             to
             do
             euill
             ;
             and
             apprehend
             not
             to
             shew
             their
             valorous
             disposition
             .
             So
             
             we
             haue
             great
             reasō
             to
             Feare
             such
             as
             in
             the
             liberty
             of
             crimes
             ,
             find
             themselues
             aboue
             the
             lawes
             ,
             and
             cannot
             bee
             punished
             by
             any
             man.
             As
             for
             example
             ,
             Tyrants
             which
             haue
             seazed
             vpon
             Estates
             &
             Empires
             ,
             are
             much
             to
             be
             feared
             ;
             for
             that
             hauing
             force
             &
             power
             to
             oppresse
             whom
             they
             please
             ,
             there
             is
             no
             doubt
             but
             they
             will
             speedily
             put
             it
             in
             execution
             ;
             for
             that
             these
             sauage
             spirits
             ,
             knowing
             that
             those
             whom
             they
             haue
             made
             subiect
             to
             their
             Empire
             ,
             (
             hauing
             iust
             cause
             to
             hate
             them
             ,
             )
             haue
             no
             other
             dessigne
             but
             to
             take
             from
             them
             al
             meanes
             to
             hurt
             thē
             ,
             by
             weakning
             them
             ,
             and
             terrifying
             them
             with
             the
             Feare
             of
             punishments
             .
             They
             are
             also
             to
             be
             feared
             ,
             not
             only
             for
             that
             they
             haue
             power
             ,
             
             but
             also
             for
             that
             to
             settle
             their
             Empire
             ,
             they
             are
             inclined
             to
             commit
             all
             outrages
             and
             violence
             .
          
           
             It
             is
             true
             on
             the
             other
             side
             ,
             that
             the
             same
             Tyrants
             should
             apprehend
             the
             fury
             of
             the
             people
             ,
             who
             do
             but
             seeke
             occasions
             to
             roote
             them
             out
             ,
             and
             to
             abate
             their
             power
             .
             Wherefore
             wee
             see
             the
             life
             of
             these
             plagues
             of
             mankind
             ,
             is
             ful
             of
             Iealousies
             and
             distrusts
             ,
             which
             torment
             them
             day
             and
             night
             more
             cruelly
             ,
             then
             those
             which
             they
             make
             their
             miserable
             subiects
             to
             suffer
             ,
             who
             grone
             vnder
             the
             burthen
             of
             their
             Tyranny
             .
             For
             although
             they
             bee
             inuironed
             with
             their
             guards
             ;
             that
             they
             haue
             powerful
             alliances
             ;
             that
             they
             command
             great
             Armies
             ;
             and
             haue
             strong
             townes
             
             &
             Forts
             at
             their
             command
             ,
             yet
             nothing
             can
             assure
             their
             consciences
             ,
             but
             they
             are
             in
             perpetuall
             terrour
             ;
             which
             makes
             their
             condition
             like
             to
             that
             of
             sauage
             beasts
             ,
             which
             flye
             all
             the
             world
             ,
             and
             all
             men
             abhorre
             them
             .
          
           
             Thirdly
             ,
             we
             haue
             cause
             to
             feare
             resolute
             men
             ,
             who
             make
             profession
             of
             honour
             ,
             when
             we
             haue
             offended
             them
             :
             for
             that
             beeing
             sensible
             of
             iniuries
             ,
             it
             is
             certaine
             their
             courage
             will
             carry
             them
             to
             reuenge
             .
          
           
             Lastly
             ,
             wee
             should
             apprehend
             those
             which
             haue
             iust
             cause
             to
             feare
             vs
             ,
             at
             the
             least
             ,
             if
             they
             haue
             power
             to
             hurt
             vs.
             For
             beeing
             in
             continuall
             apprehension
             ,
             lest
             wee
             should
             attempt
             something
             against
             their
             liues
             ,
             they
             had
             rather
             
             preuent
             vs
             ,
             then
             suffer
             vs
             to
             surprize
             them
             .
             From
             hence
             it
             followes
             ,
             that
             there
             are
             diuers
             persons
             whose
             enterprises
             we
             should
             feare
             ,
             and
             haue
             a
             speciall
             care
             of
             .
             First
             ,
             wee
             should
             feare
             those
             to
             whom
             we
             haue
             imparted
             some
             great
             and
             important
             secret
             ,
             which
             beeing
             reuealed
             ,
             may
             bee
             the
             cause
             of
             our
             ruine
             :
             for
             the
             weakenesse
             of
             mans
             minde
             is
             such
             ,
             as
             it
             may
             bee
             ,
             they
             will
             either
             be
             corrupted
             ,
             or
             induced
             by
             promises
             to
             discouer
             vs
             ;
             or
             the
             feare
             to
             bee
             found
             confederates
             if
             the
             matter
             should
             be
             reuealed
             ,
             they
             will
             seeke
             to
             iustifie
             themselues
             in
             accusing
             vs
             ,
             and
             ruine
             vs
             to
             saue
             themselues
             .
             Secondly
             ,
             we
             should
             apprehend
             such
             as
             haue
             power
             to
             hu●t
             vs
             ,
             for
             that
             commonly
             the
             will
             followes
             
             the
             power
             ,
             and
             they
             will
             easily
             take
             liberty
             to
             effect
             that
             which
             is
             in
             their
             power
             .
             Thirdly
             ,
             wee
             should
             dread
             such
             as
             we
             haue
             offended
             ,
             or
             that
             thinke
             wee
             haue
             wronged
             them
             ,
             beeing
             likely
             ,
             that
             they
             will
             not
             leaue
             this
             iniurie
             vnreuenged
             ,
             but
             will
             endeauour
             to
             take
             reuenge
             when
             occasion
             shall
             be
             offered
             .
             Fourthly
             ,
             wee
             should
             feare
             those
             which
             haue
             wronged
             vs
             ,
             and
             which
             are
             subiect
             to
             feare
             vs
             :
             for
             that
             doubting
             lest
             wee
             should
             apprehend
             the
             iniury
             wee
             haue
             receiued
             ,
             and
             hauing
             forces
             at
             command
             ,
             it
             is
             likely
             they
             would
             free
             themselues
             of
             this
             feare
             by
             preuenting
             vs
             ,
             as
             we
             haue
             formerly
             said
             .
             Fifthly
             ,
             we
             shold
             distrust
             those
             which
             dispute
             or
             contend
             with
             vs
             ,
             
             for
             honour
             ,
             or
             for
             any
             good
             thing
             ,
             which
             wee
             cannot
             enioy
             ioyntly
             together
             .
             For
             to
             take
             away
             this
             obstacle
             in
             their
             pursuites
             ,
             it
             is
             to
             be
             presumed
             that
             they
             wil
             attempt
             something
             against
             vs.
             Sixthly
             ,
             wee
             should
             dread
             such
             as
             are
             fearefull
             to
             greater
             personages
             then
             our selues
             .
             For
             that
             if
             they
             may
             strike
             a
             terror
             into
             the
             mighty
             ,
             they
             wil
             more
             easily
             doe
             it
             in
             them
             that
             are
             weake
             .
             Seuenthly
             ,
             wee
             should
             bee
             watchfull
             of
             those
             ,
             which
             haue
             already
             tried
             their
             forces
             against
             such
             as
             are
             more
             powerfull
             then
             our selues
             ,
             and
             haue
             preuailed
             ;
             or
             that
             haue
             vsed
             some
             surprize
             or
             treachery
             ,
             to
             bee
             reuenged
             of
             such
             as
             were
             not
             equall
             to
             vs
             in
             power
             .
             For
             that
             the
             first
             may
             easily
             perswade
             
             themselues
             to
             bee
             able
             to
             master
             vs
             ,
             hauing
             vanquished
             those
             that
             did
             exceede
             vs.
             And
             the
             second
             ,
             seeing
             their
             successe
             against
             the
             weaker
             ,
             they
             will
             take
             courage
             in
             their
             crime
             ,
             and
             promise
             themselues
             the
             like
             successe
             against
             them
             that
             are
             more
             powerfull
             ;
             to
             whom
             they
             imagine
             they
             should
             be
             fearefull
             ,
             by
             reason
             of
             that
             which
             they
             had
             formerly
             done
             .
             Eighthly
             ,
             we
             should
             apprehend
             the
             friends
             of
             those
             whom
             wee
             haue
             offended
             :
             not
             such
             as
             are
             prompt
             to
             choler
             ,
             and
             which
             speake
             much
             ,
             for
             that
             it
             is
             easie
             to
             discouer
             them
             ,
             &
             to
             beware
             of
             them
             ;
             but
             those
             that
             are
             close
             ,
             dissembling
             ,
             and
             full
             of
             arte
             ,
             for
             that
             it
             is
             a
             difficult
             thing
             to
             knowe
             what
             is
             in
             
             their
             soules
             ,
             and
             to
             discouer
             if
             they
             practise
             any
             thing
             against
             our
             liues
             .
          
           
             Among
             the
             things
             which
             make
             an
             impression
             of
             Dread
             ,
             the
             most
             fearefull
             are
             those
             which
             surprize
             vs
             ,
             and
             which
             wee
             had
             not
             fore-thought
             .
             The
             which
             happens
             for
             two
             reasons
             :
             the
             one
             ,
             for
             that
             befalling
             vs
             thus
             vnlooked
             for
             ,
             they
             take
             from
             vs
             the
             meanes
             to
             thinke
             of
             the
             remedies
             ,
             whereof
             wee
             doe
             commonly
             make
             vse
             against
             the
             disasters
             that
             doe
             threaten
             vs
             :
             and
             the
             other
             ,
             for
             that
             speaking
             of
             the
             accidents
             of
             this
             life
             ,
             bee
             they
             good
             or
             bad
             ,
             the
             more
             wee
             consider
             of
             them
             ,
             the
             more
             the
             opinion
             which
             we
             had
             formerly
             conceiued
             ,
             is
             extenuated
             .
             In
             regarde
             whereof
             ,
             as
             there
             is
             no
             griefe
             
             so
             violent
             ,
             but
             time
             doth
             mollifie
             ,
             so
             there
             is
             no
             apprehension
             so
             great
             ,
             which
             is
             not
             in
             some
             sort
             diminished
             by
             preparing
             our selues
             for
             the
             miseries
             which
             threaten
             vs.
             Wherefore
             Feare
             increaseth
             when
             we
             are
             surprized
             ,
             and
             haue
             not
             meanes
             to
             thinke
             of
             the
             remedies
             .
          
           
             Secondly
             ,
             those
             things
             are
             most
             fearefull
             ,
             when
             as
             if
             wee
             commit
             a
             fault
             ,
             it
             is
             no
             more
             in
             our
             power
             to
             repaire
             the
             error
             ,
             but
             if
             there
             bee
             any
             remedy
             ,
             it
             depends
             wholly
             on
             the
             will
             of
             our
             enemies
             .
             For
             this
             reason
             wee
             haue
             often
             seene
             generous
             resolutions
             ,
             and
             great
             Captaines
             ,
             apprehend
             much
             to
             giue
             battaile
             ,
             for
             that
             as
             the
             euents
             of
             war
             are
             doubtfull
             ,
             so
             if
             he
             chance
             to
             lose
             it
             ,
             there
             is
             little
             means
             
             to
             repaire
             the
             error
             ,
             but
             most
             commonly
             he
             must
             receiue
             a
             law
             from
             the
             Victor
             ,
             in
             stead
             of
             giuing
             it
             him
             .
          
           
             Thirdly
             ,
             among
             fearefull
             things
             ,
             wee
             apprehend
             those
             which
             stirre
             vp
             compassion
             in
             our
             soules
             ,
             and
             mollifie
             the
             heart
             with
             griefe
             ,
             if
             wee
             see
             them
             befall
             other
             men
             :
             as
             shipwrackes
             ,
             burnings
             ,
             racks
             ,
             tortures
             ,
             executions
             ,
             desperate
             diseases
             ;
             the
             losse
             of
             goods
             ,
             kinsfolkes
             ,
             or
             friends
             ,
             and
             al
             other
             accidents
             which
             may
             make
             men
             miserable
             .
             Wee
             must
             not
             forget
             that
             ●eare
             augments
             in
             vs
             ,
             when
             as
             the
             causes
             which
             produce
             it
             come
             to
             increase
             .
             Wherefore
             as
             it
             riseth
             from
             the
             consideration
             of
             dangers
             which
             threaten
             vs
             :
             so
             many
             times
             ,
             they
             which
             doe
             exactly
             consider
             
             the
             hazards
             and
             dangers
             which
             threaten
             this
             life
             ,
             are
             most
             subiect
             to
             Feare
             ;
             as
             wise
             and
             discreete
             men
             ,
             such
             as
             haue
             had
             a
             long
             experience
             of
             worldly
             affaires
             :
             whereas
             fooles
             ,
             drunkards
             ,
             and
             young
             men
             apprehend
             nothing
             ,
             but
             hope
             for
             all
             .
          
           
             Moreouer
             ,
             the
             excesse
             of
             danger
             encreaseth
             Feare
             ,
             especially
             when
             it
             is
             neere
             vnto
             vs
             ,
             when
             it
             presseth
             vs
             ,
             and
             when
             wee
             see
             no
             remedy
             nor
             meanes
             to
             auoyd
             it
             ;
             as
             when
             an
             Army
             or
             a
             City
             is
             surprized
             ,
             and
             neither
             Captaine
             ,
             nor
             souldier
             endeauours
             to
             repulse
             the
             enemy
             .
             Yea
             ,
             after
             that
             any
             one
             hath
             escaped
             a
             great
             danger
             ,
             the
             very
             imagination
             to
             haue
             beene
             freed
             from
             so
             great
             a
             misfortune
             ,
             is
             able
             to
             kill
             him
             ;
             for
             that
             
             the
             imagination
             hath
             that
             force
             ,
             to
             represent
             vnto
             vs
             the
             thing
             ,
             as
             if
             it
             were
             yet
             present
             ,
             and
             as
             if
             wee
             were
             in
             the
             midst
             of
             the
             danger
             .
             As
             they
             report
             of
             a
             Iew
             ,
             who
             hauing
             by
             night
             past
             a
             bridge
             ,
             whereas
             no
             man
             did
             passe
             by
             reason
             of
             the
             danger
             ;
             who
             when
             hee
             came
             to
             thinke
             of
             the
             perill
             wherein
             hee
             had
             beene
             ,
             was
             so
             surprized
             with
             Feare
             and
             horror
             as
             he
             died
             .
          
           
             On
             the
             other
             side
             ,
             it
             helpes
             much
             to
             dissipate
             Feare
             ,
             to
             imagine
             there
             is
             no
             kinde
             of
             danger
             in
             that
             where-with
             they
             would
             terrifie
             vs.
             The
             which
             may
             proceede
             from
             two
             causes
             ,
             that
             is
             to
             say
             ,
             either
             from
             an
             exact
             knowledge
             of
             the
             nature
             of
             the
             things
             which
             wee
             haue
             carefully
             obserued
             and
             knowne
             ,
             
             and
             find
             therein
             no
             subiect
             of
             Feare
             ;
             and
             this
             course
             is
             ful
             of
             discretion
             :
             Or
             else
             from
             meer
             ignorance
             ,
             which
             makes
             vs
             to
             iudge
             of
             things
             otherwise
             then
             wee
             ought
             ;
             imagining
             ,
             that
             there
             is
             no
             danger
             in
             places
             or
             things
             which
             are
             full
             of
             amazement
             ;
             which
             is
             a
             signe
             of
             want
             of
             iudgement
             .
          
           
             Finally
             ,
             there
             is
             a
             kinde
             of
             people
             which
             feare
             nothing
             ;
             that
             is
             to
             say
             ,
             such
             as
             haue
             renounced
             all
             feeling
             of
             things
             ,
             whereof
             we
             haue
             iust
             cause
             to
             apprehend
             the
             losse
             .
          
           
             As
             they
             which
             haue
             lost
             all
             honor
             ,
             abandoned
             all
             shame
             ,
             wasted
             their
             fortunes
             and
             their
             goods
             ,
             and
             those
             whose
             liues
             are
             tedious
             vnto
             them
             .
             For
             what
             can
             they
             feare
             ,
             who
             
             haue
             nothing
             remaining
             to
             trouble
             them
             ?
             For
             this
             reason
             wee
             must
             greatly
             apprehend
             desperate
             persons
             ,
             and
             such
             as
             haue
             abandoned
             the
             loue
             of
             this
             life
             :
             for
             as
             an
             Ancient
             said
             ,
             
               Hee
               that
               contemnes
               his
               owne
               life
               ,
               is
               master
               of
               another
               mans
               .
            
             Yet
             there
             are
             diuers
             things
             which
             may
             free
             our
             soules
             from
             all
             Feare
             whatsoeuer
             presēts
             it self
             .
             For
             as
             they
             that
             are
             perswaded
             that
             nothing
             can
             hurt
             them
             ,
             haue
             no
             apprehension
             nor
             Feare
             :
             yea
             ,
             if
             the
             heauens
             should
             fall
             ,
             they
             would
             not
             be
             amazed
             at
             their
             ruines
             :
             In
             like
             manner
             men
             do
             not
             feare
             to
             lose
             those
             things
             ,
             which
             they
             thinke
             are
             safe
             from
             the
             outrages
             of
             their
             enemies
             .
             As
             wise
             and
             vertuous
             men
             doe
             not
             feare
             that
             the
             rage
             
             of
             Tyrants
             can
             preuaile
             ouer
             their
             minds
             to
             blemish
             their
             constancy
             .
          
           
             If
             Tyrants
             threaten
             them
             with
             any
             shamefull
             death
             ,
             they
             are
             ready
             to
             say
             ,
             as
             a
             resolute
             spirit
             did
             once
             vnto
             a
             Prince
             who
             threatned
             to
             hang
             him
             :
             This
             (
             sayd
             he
             )
             
               would
               amaze
               the
               gallant
               Courtiers
               ,
               but
               as
               for
               mee
               ,
               it
               is
               indifference
               whether
               I
               ro●te
               in
               the
               Ayre
               ,
               or
               in
               the
               Earth
               .
            
          
           
             Thirdly
             ,
             men
             Feare
             not
             those
             whom
             they
             think
             haue
             not
             power
             to
             hurt
             them
             ,
             although
             in
             effect
             they
             should
             apprehend
             them
             .
             This
             false
             perswasion
             hath
             o●ten
             ruined
             great
             Commanders
             in
             the
             warre
             ,
             who
             contemning
             the
             enemies
             ,
             and
             making
             shew
             not
             to
             Feare
             them
             ,
             haue
             lost
             the
             victory
             ,
             and
             fallen
             miserably
             
             into
             their
             power
             .
             In
             like
             manner
             ,
             men
             Feare
             not
             when
             as
             they
             conceiue
             that
             the
             occasions
             which
             should
             make
             them
             Feare
             ,
             are
             taken
             away
             :
             As
             they
             which
             apprehend
             the
             persecution
             of
             a
             Tyrant
             ,
             lose
             all
             Feare
             when
             as
             they
             see
             his
             power
             ouerthrowne
             :
             Whereby
             it
             appeares
             that
             men
             Feare
             ,
             when
             there
             is
             apparence
             that
             they
             may
             suffer
             some
             iniury
             :
             Or
             when
             as
             hee
             that
             is
             threatned
             is
             exposed
             to
             outrages
             :
             Or
             when
             as
             they
             that
             threaten
             are
             powerfull
             :
             Or
             that
             time
             and
             occasion
             fauours
             him
             that
             would
             do
             an
             iniury
             .
          
           
             By
             all
             this
             we
             may
             gather
             ,
             that
             there
             are
             two
             kinds
             of
             men
             which
             are
             aboue
             all
             feared
             .
             The
             first
             are
             such
             as
             are
             very
             happy
             ,
             which
             haue
             many
             
             friends
             ,
             abundance
             of
             wealth
             ;
             great
             Spirits
             ,
             great
             power
             ;
             and
             which
             haue
             not
             yet
             tryed
             the
             miseries
             of
             this
             life
             .
             For
             this
             great
             felicity
             ,
             this
             immoderate
             wealth
             ,
             this
             exceeding
             power
             ,
             and
             the
             other
             aduantages
             of
             nature
             and
             Fortune
             ,
             make
             men
             hardy
             ,
             insolent
             ,
             outragious
             ,
             and
             to
             contemne
             all
             the
             world
             .
             Whereas
             on
             the
             other
             side
             ,
             pouerty
             and
             weaknesse
             make
             men
             fearefull
             ,
             for
             that
             the
             callamity
             which
             doth
             presse
             vs
             ,
             being
             the
             obiect
             of
             Feare
             ,
             they
             which
             neither
             haue
             meanes
             nor
             power
             to
             defend
             themselues
             ,
             haue
             cause
             to
             apprehend
             .
          
           
             The
             second
             sort
             of
             men
             ,
             are
             they
             which
             thinke
             they
             haue
             suffered
             the
             cruellist
             afflictions
             that
             can
             bee
             endured
             in
             
             this
             life
             ,
             and
             whom
             the
             custome
             of
             forepas●ed
             miseries
             haue
             made
             insensible
             of
             future
             calamities
             ,
             as
             they
             that
             are
             led
             to
             execution
             ,
             after
             that
             they
             haue
             bene
             tortured
             in
             prison
             .
          
           
             But
             the
             chiefe
             reason
             why
             these
             men
             haue
             abandoned
             all
             Feare
             ,
             is
             that
             which
             Aristotle
             alledgeth
             ,
             that
             
               To
               haue
               an
               apprehension
               of
               the
               things
               which
               afflict
               vs
               ,
               there
               must
               bee
               some
               hope
               or
               some
               shew
               ,
               to
               be
               freed
               from
               it
               by
               industry
               .
            
             And
             therefore
             Feare
             makes
             vs
             fly
             to
             Counsells
             ,
             and
             to
             seeke
             out
             remedies
             :
             For
             no
             man
             consults
             of
             a
             businesse
             that
             is
             desperate
             .
             So
             as
             these
             men
             seeing
             no
             reliefe
             in
             their
             affaires
             ,
             as
             they
             haue
             no
             more
             hope
             ,
             so
             they
             cannot
             Feare
             .
             And
             touching
             that
             which
             
             Aristotle
             saith
             ,
             that
             Feare
             makes
             vs
             flie
             to
             Counsells
             ;
             some
             one
             may
             make
             a
             question
             ,
             whether
             that
             Feare
             doth
             contribute
             any
             thing
             to
             make
             men
             more
             wise
             ,
             and
             more
             disperse
             their
             Feare
             .
             Whereunto
             the
             answere
             is
             easie
             ,
             that
             Feare
             makes
             an
             impression
             in
             vs
             of
             greater
             care
             to
             seeke
             for
             Counsell
             to
             fortifie
             vs
             against
             the
             calamities
             that
             do
             threaten
             vs
             ;
             but
             many
             times
             it
             doth
             hinder
             vs
             from
             reaping
             the
             fruits
             which
             we
             might
             gather
             without
             this
             apprehension
             .
          
           
             The
             reason
             of
             the
             first
             is
             ,
             that
             Feare
             representing
             the
             danger
             hanging
             ouer
             our
             heads
             ,
             and
             hard
             to
             be
             auoyded
             ,
             it
             binds
             vs
             to
             seeke
             the
             meanes
             to
             diuert
             it
             ,
             and
             makes
             vs
             to
             craue
             aduice
             of
             
             our
             friends
             ,
             to
             supply
             our
             weaknesse
             .
             The
             reason
             of
             the
             second
             is
             ,
             for
             that
             they
             which
             are
             troubled
             with
             Feare
             ,
             or
             transported
             with
             any
             other
             Passion
             ,
             imagine
             things
             to
             be
             greater
             or
             lesse
             then
             they
             are
             ;
             so
             as
             they
             that
             loue
             ,
             value
             the
             things
             beloued
             much
             ;
             &
             they
             that
             Feare
             ,
             represent
             them
             more
             horrible
             .
             Wherefore
             in
             that
             regard
             all
             Passions
             are
             enemies
             to
             wise
             Counsells
             ,
             and
             good
             resolutions
             .
          
        
         
           
           
             Of
             the
             Effects
             of
             Feare
             .
             CHAP.
             2.
             
          
           
             THE
             Effects
             of
             Feare
             are
             diuerse
             &
             strange
             ;
             for
             to
             leaue
             the
             impression
             which
             it
             makes
             in
             the
             mind
             of
             man
             ,
             (
             whereof
             we
             will
             speake
             hereafter
             ,
             )
             she
             doth
             produce
             all
             these
             effects
             vpon
             his
             body
             .
             First
             ,
             shee
             shrinkes
             vp
             his
             heart
             ,
             and
             doth
             weaken
             it
             by
             the
             liuely
             apprehension
             which
             she
             doth
             giue
             it
             of
             the
             affliction
             ;
             By
             reason
             whereof
             all
             the
             heate
             that
             is
             in
             his
             face
             is
             forced
             to
             flie
             vnto
             it
             to
             succour
             it
             :
             and
             when
             as
             that
             sufficeth
             not
             ,
             
             the
             blood
             of
             the
             other
             parts
             flow
             also
             vnto
             it
             :
             So
             as
             they
             that
             are
             affrighted
             grow
             pale
             .
             For
             prouident
             nature
             to
             preserue
             the
             life
             of
             man
             ,
             hauing
             thus
             call'd
             backe
             the
             blood
             and
             spirits
             from
             all
             the
             parts
             to
             succour
             the
             heart
             which
             is
             the
             fountaine
             ,
             speedily
             leaues
             the
             other
             parts
             wholy
             vnfurnisht
             and
             naked
             .
             In
             regard
             whereof
             the
             blood
             being
             that
             which
             giues
             colour
             ,
             and
             makes
             man
             to
             haue
             a
             sanguine
             hew
             ,
             it
             being
             fled
             ,
             his
             complexion
             fades
             ,
             and
             hee
             growes
             pale
             .
             For
             the
             same
             reason
             they
             that
             are
             amazed
             ,
             are
             presently
             surprized
             with
             a
             continuall
             shaking
             ,
             for
             that
             the
             heate
             which
             resides
             in
             the
             blood
             and
             spirits
             ,
             being
             that
             which
             supports
             and
             fortifies
             the
             members
             of
             man
             ;
             
             being
             destitute
             thereof
             they
             can
             hardly
             support
             themselues
             ,
             but
             tremble
             and
             shake
             in
             that
             manner
             .
             And
             whereas
             the
             hands
             and
             lippes
             shew
             greater
             signes
             of
             alteration
             then
             the
             rest
             ,
             the
             reason
             is
             ,
             for
             that
             those
             parts
             haue
             a
             more
             strict
             bond
             with
             the
             heart
             ,
             and
             haue
             lesse
             blood
             then
             the
             rest
             ;
             and
             therefore
             cold
             doth
             more
             easily
             make
             an
             impression
             vpon
             them
             .
          
           
             Finally
             ,
             the
             members
             which
             haue
             a
             particular
             connexion
             with
             the
             heart
             ,
             haue
             also
             a
             particular
             feeling
             of
             his
             agitation
             :
             wherein
             it
             is
             strange
             ,
             that
             as
             trembling
             is
             an
             effect
             of
             the
             want
             of
             heate
             ,
             and
             that
             Feare
             chaseth
             the
             heate
             vnto
             the
             heart
             ,
             to
             preserue
             the
             center
             of
             life
             ;
             yet
             they
             that
             are
             terrified
             ,
             haue
             their
             hearts
             agitated
             ,
             
             and
             they
             beate
             in
             them
             ,
             as
             if
             they
             were
             destitute
             of
             heate
             .
          
           
             The
             reason
             is
             ,
             although
             that
             prouident
             nature
             to
             preserue
             the
             heart
             sends
             downe
             the
             heate
             from
             aboue
             ,
             yet
             Feare
             doth
             not
             suffer
             it
             to
             subsist
             long
             there
             ,
             but
             doth
             chase
             it
             lower
             ;
             for
             that
             in
             them
             that
             feare
             ,
             their
             spirits
             grow
             thicke
             ,
             and
             become
             more
             heauy
             by
             reason
             of
             the
             cold
             which
             imaginatiō
             doth
             produce
             ,
             that
             they
             are
             not
             able
             to
             resist
             the
             danger
             which
             doth
             threaten
             them
             :
             So
             as
             the
             spirits
             being
             growne
             thus
             heauy
             ,
             by
             reason
             of
             the
             cold
             which
             this
             imagination
             leaues
             ,
             tends
             downeward
             ,
             and
             remaines
             not
             about
             the
             heart
             .
             They
             that
             are
             surprized
             with
             feare
             ,
             
             feele
             strange
             alteration
             ;
             and
             are
             wonderfully
             dry
             ;
             for
             that
             the
             heate
             which
             nature
             hath
             drawne
             about
             the
             heart
             ,
             burnes
             and
             filles
             the
             bowells
             with
             an
             exceeding
             heate
             ,
             which
             makes
             him
             to
             desire
             cold
             and
             moist
             things
             ,
             wherein
             thirst
             consists
             ,
             to
             quench
             this
             troublesome
             alteration
             ,
             to
             refresh
             the
             Creature
             ,
             and
             to
             free
             it
             from
             this
             insupportable
             heate
             .
          
           
             And
             for
             that
             in
             this
             motion
             of
             feare
             ,
             the
             heate
             descends
             ,
             it
             made
             Homer
             to
             say
             of
             him
             that
             was
             without
             courage
             ,
             that
             his
             heart
             was
             fallen
             to
             his
             heeles
             ,
             after
             which
             there
             commonly
             followes
             many
             accidents
             which
             slacken
             and
             vnknit
             all
             the
             ioynts
             and
             ligatures
             of
             the
             body
             ;
             but
             especially
             they
             that
             
             are
             terrified
             haue
             their
             tongs
             tied
             &
             can
             hardly
             speak
             ,
             causing
             them
             to
             ●umble
             in
             their
             discourses
             :
             yea
             their
             voyce
             is
             very
             shrill
             and
             weake
             ,
             for
             that
             it
             is
             abandoned
             by
             the
             heate
             which
             should
             entertaine
             her
             force
             ;
             whereas
             in
             choler
             it
             shewes
             it selfe
             more
             strong
             ,
             for
             that
             the
             heate
             which
             ascends
             fortifies
             it
             ,
             &
             makes
             it
             more
             powerfull
             .
             Moreouer
             feare
             makes
             the
             hayres
             to
             stand
             vp
             with
             horror
             ,
             for
             that
             in
             the
             absence
             of
             hea●e
             ,
             the
             cold
             congealeth
             ,
             and
             stoppes
             the
             conduicts
             by
             which
             it
             passeth
             :
             So
             as
             the
             haire
             as
             it
             were
             opprest
             in
             the
             rootes
             ,
             by
             the
             cold
             which
             diuerts
             their
             naturall
             nourishment
             ,
             for
             that
             they
             cannot
             suffer
             a
             strange
             humour
             full
             of
             excrements
             which
             doth
             
             rot
             them
             ,
             they
             stand
             vpright
             with
             horror
             ;
             the
             which
             sometimes
             workes
             so
             strange
             an
             effect
             by
             her
             vehemency
             ,
             as
             they
             make
             young
             men
             grow
             graye
             in
             an
             instant
             :
             whereof
             wee
             haue
             a
             memorable
             example
             in
             the
             age
             of
             our
             fathers
             ,
             during
             the
             reigne
             of
             the
             Emperour
             Charles
             the
             fift
             .
             For
             
               Francis
               Gonzague
            
             ,
             hauing
             caused
             a
             young
             man
             of
             his
             house
             to
             bee
             committed
             to
             prison
             ,
             for
             that
             he
             suspected
             hee
             had
             conspired
             against
             him
             ;
             this
             miserable
             young
             man
             was
             so
             terrified
             with
             his
             affliction
             ,
             as
             the
             same
             night
             hee
             was
             cast
             into
             prison
             ,
             his
             haire
             grew
             all
             white
             .
             In
             the
             morning
             his
             Keeper
             seeing
             him
             thus
             changed
             ,
             went
             and
             made
             report
             thereof
             to
             Gonzague
             ,
             
             who
             being
             amazed
             at
             this
             prodigie
             ,
             cōceiued
             that
             it
             was
             a
             testimony
             of
             his
             innocence
             ;
             whereupon
             he
             pardoned
             him
             .
          
           
             This
             sudden
             change
             of
             the
             prisoners
             haire
             ,
             proceeded
             without
             doubt
             ,
             for
             that
             the
             vehemency
             of
             his
             feare
             caused
             the
             heate
             retire
             from
             his
             braine
             :
             As
             in
             like
             manner
             old
             men
             grow
             white
             ,
             for
             want
             of
             heate
             ,
             which
             decayes
             with
             age
             :
             Finally
             ,
             they
             that
             haue
             little
             hot
             blood
             about
             the
             heart
             are
             naturally
             fearefull
             :
             So
             as
             those
             Creatures
             which
             haue
             great
             hearts
             to
             the
             proportion
             of
             their
             bodies
             ,
             (
             as
             Stagges
             and
             Panthers
             )
             are
             more
             subiect
             to
             feare
             ;
             for
             that
             hauing
             little
             heate
             ,
             it
             is
             weakned
             ,
             dispersing
             it selfe
             into
             a
             large
             extēt
             ,
             euen
             as
             a
             litle
             fire
             cannot
             so
             warme
             a
             large
             
             roome
             ,
             as
             it
             would
             do
             one
             that
             is
             lesse
             .
             So
             as
             the
             blood
             growes
             cold
             ,
             &
             is
             lesse
             able
             to
             warme
             the
             heart
             ,
             which
             is
             the
             seate
             of
             courage
             .
          
           
             Whereas
             other
             creatures
             which
             haue
             more
             heat
             ,
             and
             the
             heart
             proportionably
             lesse
             ,
             are
             more
             hardy
             and
             couragious
             .
             For
             that
             the
             heat
             abounding
             in
             them
             ,
             it
             is
             more
             actiue
             ,
             and
             the
             subiect
             where
             it
             workes
             ,
             dispersing
             not
             her
             action
             by
             extent
             ,
             shee
             workes
             more
             powerfully
             :
             so
             as
             she
             enflames
             them
             to
             all
             generous
             enterprizes
             ,
             and
             glorious
             designes
             .
          
           
             But
             let
             vs
             come
             to
             the
             effects
             which
             Feare
             breedes
             in
             the
             minde
             of
             man.
             Besides
             all
             these
             strange
             accidents
             which
             she
             doth
             produce
             in
             the
             body
             ,
             shee
             causeth
             other
             disorders
             
             in
             the
             soule
             ,
             filling
             it
             with
             such
             confusion
             ,
             as
             shee
             leaues
             him
             neither
             memory
             ,
             nor
             iudgement
             ,
             nor
             will
             ,
             to
             encounter
             any
             danger
             that
             threatens
             his
             ruine
             .
             Wherefore
             it
             is
             not
             the
             worke
             of
             an
             ordinary
             courage
             ,
             to
             haue
             a
             constant
             resolution
             in
             the
             middest
             of
             greatest
             dangers
             ,
             and
             suddenly
             to
             finde
             remedies
             against
             the
             mischiefes
             that
             threaten
             him
             .
             As
             histories
             giue
             this
             commendation
             of
             
               Hannibal
               ,
               Iugurth
               ,
               Caesar
               ,
               Alexander
               ,
            
             and
             some
             few
             of
             those
             great
             spirits
             of
             former
             ages
             ;
             whose
             iudgements
             were
             neuer
             danted
             with
             apprehension
             of
             any
             danger
             ,
             but
             in
             the
             middest
             of
             combates
             they
             could
             speedily
             redresse
             all
             accidents
             ,
             which
             happening
             suddenly
             ,
             might
             amaze
             their
             
             Armies
             ,
             and
             depriue
             them
             of
             the
             victory
             .
          
           
             Moreouer
             ,
             Feare
             (
             like
             a
             feruile
             and
             base
             Passion
             )
             depriues
             man
             of
             all
             courage
             :
             and
             whereas
             the
             apprehension
             of
             danger
             is
             a
             spurre
             to
             generous
             spirits
             ,
             to
             fortifie
             them
             ,
             and
             to
             make
             them
             seek
             powerfull
             meanes
             to
             auoyde
             the
             danger
             ;
             it
             doth
             so
             deiect
             faint-hearted
             and
             fearefull
             men
             ,
             as
             they
             remaine
             ,
             as
             it
             were
             ,
             immoueable
             ,
             and
             vncapable
             of
             all
             action
             .
          
           
             Moreouer
             ,
             it
             makes
             a
             man
             ashamed
             and
             confounded
             ,
             and
             to
             contemne
             himselfe
             ;
             he
             crosseth
             his
             armes
             ,
             and
             flatters
             them
             basely
             and
             vnworthily
             ,
             whom
             hee
             thinkes
             may
             ease
             his
             griefe
             .
             It
             fills
             him
             also
             with
             amazement
             ,
             and
             as
             if
             it
             were
             able
             to
             conuert
             him
             
             into
             a
             rocke
             ,
             it
             reduceth
             him
             to
             that
             stupiditie
             ,
             as
             hee
             forgets
             himselfe
             ,
             and
             becomes
             ,
             as
             it
             were
             ,
             insensible
             of
             the
             miseries
             which
             oppresse
             him
             ,
             althogh
             they
             vexe
             him
             worse
             then
             death
             .
          
           
             But
             you
             must
             remember
             that
             wee
             speake
             of
             a
             disordered
             Feare
             ,
             which
             doth
             wholly
             trouble
             the
             imagination
             of
             man
             :
             for
             there
             is
             a
             kinde
             of
             moderate
             feare
             ,
             which
             striking
             reason
             but
             gentlely
             ,
             makes
             vs
             aduised
             (
             to
             the
             which
             the
             Stoickes
             giue
             the
             name
             of
             circumspection
             )
             to
             prouide
             with
             iudgement
             for
             that
             which
             concernes
             vs
             :
             for
             that
             it
             makes
             vs
             carefull
             and
             atentiue
             to
             looke
             to
             our
             affaires
             ,
             and
             to
             giue
             order
             for
             that
             which
             is
             necessary
             to
             shelter
             vs
             from
             stormes
             .
          
        
      
       
         
           
           
             Of
             Shame
             .
             CHAP.
             1.
             
          
           
             SEEING
             that
             Shame
             is
             ,
             as
             it
             were
             ,
             a
             shoote
             or
             a
             Sience
             of
             Feare
             ,
             wee
             must
             shew
             wherein
             it
             consists
             ,
             and
             what
             effects
             it
             doth
             produce
             ,
             to
             the
             end
             we
             may
             leaue
             nothing
             behinde
             that
             may
             concerne
             this
             subiect
             .
             Shame
             then
             is
             ,
             
               A
               griefe
               and
               a
               confusion
               ,
               which
               growes
               from
               the
               apprehension
               of
               some
               crosses
               ,
               which
               may
               make
               man
               infamous
            
             :
             And
             vnder
             this
             kinde
             wee
             comprehend
             those
             calamities
             which
             are
             presēt
             ,
             past
             ,
             or
             yet
             to
             come
             ;
             so
             as
             they
             bee
             
             of
             that
             nature
             ,
             as
             they
             may
             trouble
             and
             breed
             a
             confusion
             in
             the
             soule
             of
             man.
             And
             impudency
             on
             the
             other
             side
             ,
             is
             a
             contempt
             of
             the
             same
             misery
             ,
             for
             want
             of
             feeling
             .
             By
             the
             definition
             of
             Shame
             ,
             we
             may
             gather
             ,
             that
             men
             are
             ashamed
             of
             those
             things
             that
             they
             thinke
             will
             breed
             them
             infamy
             ,
             or
             lay
             some
             aspersion
             vpon
             them
             ,
             or
             their
             friends
             ,
             or
             vpon
             such
             as
             belong
             vnto
             them
             .
             So
             as
             first
             of
             all
             ,
             all
             vices
             ,
             and
             all
             things
             that
             doe
             resemble
             or
             haue
             any
             shew
             of
             vice
             ,
             are
             capable
             to
             breede
             Shame
             in
             our
             soules
             .
             As
             for
             example
             ,
             it
             is
             a
             shamefull
             thing
             to
             flye
             from
             the
             Army
             in
             a
             day
             of
             battaile
             ;
             for
             that
             this
             flight
             is
             a
             signe
             of
             basenesse
             and
             want
             of
             courage
             .
             In
             like
             manner
             it
             is
             a
             shamefull
             
             thing
             to
             refuse
             to
             restore
             that
             ,
             which
             hath
             beene
             left
             with
             vs
             in
             guard
             ,
             and
             which
             hath
             beene
             consigned
             to
             our
             fidelity
             ;
             for
             that
             this
             refusall
             is
             a
             proofe
             o●
             our
             iniustice
             &
             disloyalty
             .
             It
             is
             also
             a
             shamefull
             thing
             to
             run
             indifferently
             into
             all
             dishonest
             places
             ,
             in
             the
             which
             (
             as
             Diogenes
             said
             to
             a
             young
             man
             )
             the
             farthe●
             he
             enters
             ,
             the
             more
             his
             infamy
             encreaseth
             ;
             for
             that
             it
             is
             a
             testimony
             of
             intemperance
             and
             dissolutenesse
             .
             And
             againe
             ,
             it
             is
             a
             very
             shamefull
             thing
             to
             seeke
             to
             reape
             profite
             from
             all
             base
             and
             abiect
             things
             ;
             like
             ●o
             that
             Romane
             Emperour
             ,
             who
             said
             ,
             The
             fauour
             of
             gaine
             was
             alwayes
             sweete
             ,
             from
             whence
             soeuer
             it
             came
             :
             for
             it
             is
             a
             signe
             of
             a
             prodigious
             couetousnesse
             .
             
             Moreouer
             ,
             it
             is
             a
             shamefull
             thing
             to
             refuse
             to
             releeue
             them
             that
             are
             in
             misery
             ,
             and
             implore
             our
             aide
             ,
             with
             money
             or
             any
             other
             thing
             ;
             for
             it
             is
             a
             signe
             of
             our
             inhumanity
             :
             yea
             ,
             it
             is
             a
             Shame
             not
             to
             assist
             them
             bountifully
             according
             to
             their
             meanes
             .
             But
             especially
             when
             they
             are
             our
             kinsfolkes
             ,
             our
             Allies
             ,
             our
             friends
             ,
             or
             such
             persons
             ,
             as
             at
             another
             time
             may
             require
             the
             offices
             wee
             haue
             done
             them
             in
             their
             necessity
             .
             It
             is
             a
             Shame
             to
             begge
             for
             fauor
             or
             to
             borrow
             money
             of
             an
             inferiour
             ,
             or
             that
             is
             poorer
             then
             our selues
             ;
             and
             wee
             cannot
             but
             blush
             to
             require
             money
             of
             him
             in
             lone
             ,
             who
             hath
             first
             demanded
             it
             of
             vs
             ;
             or
             to
             require
             of
             him
             ,
             who
             would
             gladly
             bee
             payd
             that
             which
             
             we
             owe
             him
             .
          
           
             All
             these
             things
             cannot
             proceede
             but
             from
             a
             base
             minde
             ,
             and
             voyde
             of
             integrity
             .
             Moreouer
             ,
             wee
             blush
             when
             as
             wee
             praise
             any
             one
             aboue
             his
             merit
             ,
             and
             when
             as
             we
             seeke
             to
             excuse
             in
             him
             the
             defects
             that
             are
             inexcusable
             ,
             to
             the
             end
             that
             wee
             may
             obtaine
             some
             fauour
             ,
             some
             present
             ,
             or
             some
             assistance
             from
             him
             .
             And
             in
             like
             manner
             we
             cannot
             but
             blush
             ,
             when
             as
             to
             insinuate
             our selues
             into
             the
             fauour
             of
             any
             one
             ,
             wee
             abandon
             our selues
             to
             impudency
             ,
             to
             extoll
             his
             good
             fortune
             ,
             and
             the
             successe
             of
             his
             prosperity
             ,
             without
             measure
             .
             As
             also
             wee
             are
             ashamed
             of
             the
             extraordinary
             demonstrations
             we
             do
             vsually
             make
             to
             men
             afflicted
             ,
             to
             witnesse
             
             vnto
             them
             the
             feeling
             wee
             haue
             of
             their
             griefe
             :
             as
             when
             to
             comfort
             our
             Friend
             for
             the
             death
             of
             some
             one
             that
             was
             deere
             vnto
             him
             ,
             we
             wish
             (
             although
             it
             bee
             farre
             from
             our
             thought
             )
             that
             we
             were
             able
             to
             redeeme
             him
             whose
             losse
             is
             so
             bitter
             vnto
             him
             ,
             with
             the
             losse
             of
             our
             owne
             blood
             or
             life
             ▪
             for
             all
             these
             are
             signes
             of
             insupportable
             flattery
             ,
             which
             cause
             euen
             our
             friends
             to
             blush
             when
             they
             heare
             vs.
             
          
           
             Wee
             blush
             in
             like
             manner
             ,
             when
             as
             wee
             refuse
             to
             endure
             the
             toyle
             of
             honorable
             imployments
             which
             are
             offered
             vs
             ;
             and
             that
             men
             of
             greater
             age
             ,
             more
             vnable
             ,
             more
             tender
             ,
             and
             of
             another
             quality
             then
             our selues
             ,
             accept
             them
             freely
             :
             for
             that
             this
             refusall
             
             is
             a
             signe
             of
             our
             effeminacy
             .
             Moreouer
             ,
             wee
             blush
             to
             receiue
             benefites
             and
             fauours
             continually
             from
             the
             same
             person
             ;
             and
             wee
             cannot
             without
             some
             Shame
             reproach
             them
             we
             haue
             bound
             vnto
             vs
             by
             our
             fauours
             ,
             for
             that
             it
             is
             a
             signe
             of
             great
             basenesse
             .
          
           
             Finally
             ,
             we
             are
             ashamed
             when
             as
             we
             attribute
             praises
             vnto
             our selues
             which
             are
             not
             due
             vnto
             vs
             ;
             or
             that
             we
             brag
             vnseasonably
             ,
             or
             challenge
             the
             glory
             of
             goodly
             actions
             ,
             which
             other
             men
             haue
             ended
             :
             for
             that
             it
             is
             a
             note
             of
             our
             arrogancy
             and
             vanity
             .
             So
             al
             vices
             ,
             and
             all
             the
             marks
             of
             vices
             ,
             make
             an
             impression
             of
             shame
             in
             all
             those
             which
             are
             infected
             with
             them
             .
          
           
             Secondly
             ,
             we
             are
             ashamed
             
             to
             see
             our selues
             destitute
             of
             all
             honest
             qualities
             ,
             which
             recommend
             all
             our
             equalls
             generally
             ,
             or
             at
             the
             least
             most
             of
             them
             .
             As
             for
             example
             ,
             it
             is
             a
             great
             shame
             not
             to
             bee
             adorned
             with
             valour
             ,
             wisedome
             ,
             knowledge
             ,
             modesty
             ,
             and
             other
             excellent
             parts
             ;
             which
             shine
             commonly
             in
             those
             of
             our
             profession
             ,
             of
             our
             age
             ,
             of
             our
             blood
             ,
             or
             of
             our
             quality
             .
             So
             Caesar
             seeing
             himselfe
             two
             and
             thirty
             yeers
             old
             ,
             and
             hauing
             made
             no
             shew
             of
             the
             greatnesse
             of
             his
             courage
             ,
             nor
             done
             any
             great
             exployt
             ,
             hee
             grew
             ashamed
             ,
             and
             began
             to
             weepe
             ,
             beholding
             the
             Image
             of
             Alexander
             who
             seemed
             to
             reproach
             him
             .
             All
             these
             defects
             are
             full
             of
             Shame
             and
             infamy
             ,
             especially
             when
             as
             they
             proceede
             
             from
             our
             negligence
             ,
             which
             shewes
             that
             we
             haue
             no
             cause
             to
             accuse
             any
             man
             but
             to
             blame
             our selues
             .
          
           
             Thirdly
             ,
             men
             blush
             when
             as
             they
             are
             forced
             to
             do
             or
             suffer
             things
             which
             are
             vnworthy
             either
             of
             their
             condition
             ,
             or
             of
             the
             nature
             of
             man.
             As
             for
             example
             if
             they
             would
             force
             a
             man
             of
             quality
             to
             do
             seruices
             vnworthy
             of
             his
             rancke
             ,
             this
             fills
             him
             with
             Shame
             ,
             and
             he
             cannot
             endure
             it
             ,
             but
             with
             great
             griefe
             and
             distaste
             :
             yea
             we
             reade
             in
             Histories
             of
             generous
             spirits
             ,
             who
             in
             the
             middest
             of
             their
             captiuity
             remembring
             that
             they
             were
             borne
             free
             ,
             had
             rather
             precipitate
             themselues
             and
             chuse
             a
             voluntary
             death
             ,
             then
             bee
             forced
             to
             do
             seruices
             vnworthy
             of
             their
             births
             .
             
             And
             therefore
             Nero
             should
             die
             for
             Shame
             to
             commit
             that
             excesse
             which
             he
             did
             with
             the
             scumme
             of
             the
             people
             vpon
             the
             Altars
             and
             in
             the
             publique
             places
             of
             Rome
             :
             But
             what
             graue
             or
             serious
             thing
             can
             wee
             attend
             from
             that
             infamous
             monster
             ,
             who
             hath
             dishonored
             mankinde
             with
             his
             impudencies
             ?
             In
             like
             manner
             it
             is
             a
             matter
             which
             causeth
             extraordinary
             Shame
             in
             men
             of
             note
             and
             quality
             ,
             when
             by
             the
             iniuries
             of
             Fortune
             ,
             or
             by
             their
             own
             basenes
             they
             see
             themselues
             reduced
             to
             that
             extreamity
             as
             to
             suffer
             indignities
             and
             outrages
             which
             blemish
             their
             first
             lustre
             and
             glory
             :
             As
             those
             kings
             who
             hauing
             lost
             battailes
             ,
             &
             seene
             their
             Estates
             ruined
             &
             spoyled
             ,
             to
             crowne
             their
             miseries
             
             were
             led
             in
             triumph
             to
             Rome
             ,
             to
             serue
             as
             a
             spectacle
             to
             that
             world
             of
             people
             ,
             and
             to
             be
             the
             Images
             and
             shewes
             of
             humane
             misery
             ,
             and
             of
             the
             inconstancy
             of
             the
             world
             .
             Wherefore
             they
             branded
             them
             with
             infamous
             basenes
             ,
             which
             did
             prostitute
             themselues
             to
             this
             Shame
             either
             through
             couetousnesse
             ,
             or
             for
             want
             of
             courage
             .
             Contrariwise
             according
             to
             the
             custome
             of
             the
             time
             ,
             when
             as
             Christian
             religion
             had
             not
             yet
             dispersed
             the
             vanity
             of
             Pagan
             errors
             ,
             nor
             conuerted
             reproches
             into
             exercises
             of
             patience
             ,
             they
             obserued
             great
             beames
             of
             generosity
             in
             a
             woman
             borne
             to
             pleasures
             ,
             and
             bred
             vp
             in
             the
             middest
             of
             all
             delights
             :
             For
             that
             being
             in
             the
             power
             of
             her
             enemy
             ,
             
             shee
             chose
             rather
             to
             kill
             her selfe
             by
             the
             biting
             of
             Aspicks
             ,
             then
             to
             bee
             led
             in
             shew
             ,
             to
             serue
             as
             a
             fatall
             ornament
             to
             his
             tryumph
             .
          
           
             But
             generally
             it
             is
             a
             very
             shamefull
             thing
             in
             all
             conditions
             to
             do
             or
             to
             suffer
             things
             full
             of
             indignitie
             and
             reproch
             :
             yet
             we
             must
             set
             a
             difference
             betwixt
             those
             that
             suffer
             them
             by
             their
             owne
             basenesse
             ,
             and
             such
             as
             endure
             them
             by
             a
             violent
             constraint
             .
             For
             they
             that
             suffer
             them
             by
             their
             owne
             basenesse
             ,
             are
             infamous
             ;
             for
             that
             they
             expose
             thēselues
             volūtarily
             to
             those
             affronts
             .
          
           
             But
             wee
             must
             againe
             set
             a
             difference
             betwixt
             those
             that
             suffer
             them
             by
             constraint
             :
             For
             either
             they
             resolue
             though
             timerousnesse
             
             and
             by
             an
             apprension
             ,
             which
             should
             not
             fall
             into
             a
             constant
             soule
             ;
             and
             then
             it
             is
             a
             signe
             of
             their
             weaknesse
             :
             Or
             else
             for
             that
             they
             cannot
             resist
             ,
             being
             forced
             by
             such
             as
             are
             become
             maisters
             of
             their
             persons
             ;
             and
             then
             it
             is
             rather
             an
             effect
             of
             their
             misfortune
             then
             a
             signe
             of
             their
             basenes
             :
             As
             wee
             see
             in
             those
             that
             suffer
             some
             indignity
             by
             them
             that
             are
             more
             powerfull
             .
          
           
             But
             for
             that
             Shame
             riseth
             from
             a
             beleefe
             which
             wee
             haue
             to
             bee
             wounded
             in
             our
             reputation
             ,
             the
             which
             wee
             measure
             according
             to
             the
             iudgement
             &
             esteeme
             which
             men
             make
             of
             vs
             ;
             it
             falls
             out
             many
             times
             that
             we
             are
             ashamed
             of
             the
             disgraces
             we
             suffer
             in
             the
             presence
             of
             persons
             which
             we
             respect
             much
             ,
             and
             
             whose
             blame
             and
             censure
             we
             apprehend
             .
          
           
             In
             which
             ranke
             wee
             put
             those
             which
             haue
             in
             their
             power
             the
             good
             chances
             whereunto
             we
             aspire
             ,
             and
             of
             whom
             depends
             the
             honour
             or
             contentment
             which
             wee
             affect
             with
             Passion
             .
             As
             for
             example
             ,
             a
             souldier
             will
             bee
             much
             more
             ashamed
             to
             haue
             fled
             from
             the
             enemy
             in
             the
             view
             of
             his
             Captaine
             ▪
             then
             to
             haue
             committed
             this
             basenesse
             in
             his
             absence
             ;
             and
             a
             Louer
             will
             endure
             an
             iniury
             done
             him
             in
             the
             presence
             of
             his
             best
             beloued
             ,
             more
             impatiently
             ,
             then
             all
             the
             affronts
             that
             can
             bee
             done
             elsewhere
             .
             For
             the
             same
             reason
             our
             Shame
             increaseth
             ,
             when
             as
             wee
             receiue
             any
             reproach
             before
             vertuous
             persons
             ,
             and
             such
             as
             are
             
             held
             to
             be
             iust
             :
             As
             when
             they
             are
             wisemen
             or
             reuerent
             old
             men
             that
             accuse
             vs
             ;
             for
             that
             wee
             thinke
             men
             will
             easily
             giue
             credit
             to
             what
             they
             say
             of
             vs.
             Wee
             are
             also
             ashamed
             if
             any
             infamous
             thing
             befall
             vs
             in
             the
             presence
             of
             our
             equalls
             ,
             and
             of
             such
             which
             are
             as
             it
             were
             emulators
             and
             riualls
             of
             what
             wee
             pursue
             ;
             for
             that
             contending
             with
             them
             of
             honor
             ,
             it
             is
             a
             wonderfull
             griefe
             vnto
             vs
             to
             see
             this
             breach
             made
             in
             our
             reputation
             in
             their
             presence
             .
             And
             generally
             wee
             are
             ashamed
             of
             that
             which
             is
             done
             in
             the
             sight
             of
             men
             which
             obserue
             it
             ,
             or
             which
             haue
             a
             malicious
             disposition
             ,
             &
             which
             interpret
             all
             actions
             sinisterly
             .
          
           
             For
             wee
             conceiue
             ,
             that
             if
             
             they
             do
             not
             pardon
             innocence
             ,
             they
             will
             not
             spare
             vs.
             Shame
             in
             like
             manner
             shewes
             it selfe
             in
             the
             presence
             of
             such
             which
             are
             adorned
             with
             vertues
             contrary
             to
             the
             defects
             which
             appeare
             in
             our
             actions
             ,
             especially
             if
             they
             bee
             seuere
             men
             ,
             who
             are
             not
             accustomed
             to
             pardon
             or
             excuse
             the
             errors
             which
             they
             see
             committed
             :
             As
             the
             Romans
             were
             ashamed
             to
             do
             any
             vnworthy
             act
             before
             Cato
             ,
             both
             for
             that
             he
             was
             a
             seuere
             censor
             of
             the
             actions
             of
             the
             Cittizens
             ,
             as
             also
             for
             that
             he
             pardoned
             no
             man.
             It
             troubles
             vs
             also
             to
             see
             our selues
             reproued
             &
             scorned
             by
             ordinary
             Iesters
             ,
             and
             by
             such
             as
             make
             profession
             to
             shew
             themselues
             in
             Theaters
             ;
             for
             that
             wee
             conceiue
             it
             is
             a
             testimony
             that
             
             we
             are
             publikely
             defamed
             ,
             or
             at
             the
             least
             wee
             feare
             that
             these
             people
             to
             the
             eternall
             infamy
             of
             our
             name
             ,
             will
             teare
             our
             reputation
             in
             publique
             assemblies
             .
             We
             are
             also
             ashamed
             to
             shew
             our
             defects
             before
             those
             whom
             we
             thinke
             wee
             haue
             offended
             ,
             and
             are
             not
             our
             friends
             :
             For
             that
             we
             know
             they
             will
             not
             faile
             to
             publish
             our
             imperfections
             .
             Finally
             ,
             wee
             blush
             when
             as
             any
             thing
             vnworthy
             of
             our
             condition
             befalls
             vs
             in
             the
             view
             of
             such
             whose
             fauour
             &
             friendship
             wee
             seeke
             ambitiously
             ;
             apprehending
             that
             this
             misfortune
             will
             bee
             an
             obstacle
             to
             our
             pursuites
             ,
             and
             a
             subiect
             to
             make
             vs
             be
             reiected
             .
          
           
             As
             in
             like
             manner
             we
             blush
             to
             see
             our selues
             surprized
             in
             
             some
             notable
             fault
             ,
             by
             such
             as
             had
             vs
             in
             good
             esteeme
             ,
             especially
             if
             they
             be
             our
             familiar
             friends
             ,
             or
             of
             our
             owne
             family
             ,
             which
             discouer
             the
             error
             ,
             into
             which
             we
             had
             neuer
             before
             fallen
             ,
             or
             had
             alwaies
             cunningly
             concealed
             it
             .
          
           
             There
             are
             also
             diuerse
             other
             subiects
             which
             make
             an
             impression
             of
             Shame
             ;
             and
             for
             example
             ,
             at
             our
             first
             speech
             to
             any
             one
             whom
             we
             know
             not
             well
             ,
             we
             blush
             ,
             for
             that
             being
             ignorant
             what
             account
             hee
             makes
             of
             vs
             ,
             or
             how
             hee
             is
             affected
             to
             vs
             ,
             wee
             are
             in
             suspence
             betwixt
             hope
             &
             feare
             ,
             and
             know
             not
             how
             hee
             will
             entertaine
             our
             discourse
             .
             And
             in
             like
             manner
             we
             are
             surprized
             with
             Shame
             ,
             when
             as
             wee
             are
             to
             speake
             before
             a
             great
             multitude
             and
             a
             concourse
             of
             
             people
             :
             For
             that
             in
             this
             great
             diuersity
             of
             minds
             and
             humors
             we
             thinke
             it
             impossible
             ,
             but
             there
             is
             some
             one
             who
             hath
             no
             great
             disposition
             to
             fauour
             vs.
             Moreouer
             ,
             when
             as
             we
             are
             to
             speake
             before
             a
             person
             of
             eminent
             quality
             ,
             of
             exquisite
             knowledge
             ,
             or
             of
             exact
             iudgement
             ,
             wee
             blush
             and
             are
             amazed
             ,
             by
             reason
             of
             the
             great
             respect
             wee
             haue
             of
             him
             ;
             which
             makes
             vs
             feare
             to
             fayle
             before
             him
             ,
             and
             this
             feare
             fills
             vs
             with
             Shame
             ,
             and
             makes
             vs
             blush
             .
             Wee
             are
             also
             not
             only
             ashamed
             of
             our
             defects
             ,
             but
             euen
             of
             all
             the
             signes
             and
             tokens
             of
             our
             vices
             and
             bad
             inclinations
             :
             As
             wee
             blush
             not
             only
             at
             vncleannesse
             ,
             but
             also
             at
             all
             the
             signes
             of
             wantonnesse
             ;
             especially
             we
             are
             ashamed
             at
             licentious
             
             words
             ,
             which
             offend
             chaste
             eares
             .
             Wherefore
             Alceus
             hauing
             opened
             his
             mouth
             to
             speake
             to
             Sapho
             ,
             &
             then
             staying
             himselfe
             ,
             and
             pretending
             for
             his
             excuse
             ,
             that
             Shame
             had
             hindred
             his
             speech
             ,
             she
             answered
             ;
             
               If
               you
               had
               not
               had
               some
               bad
               desire
               ,
               but
               had
               meant
               to
               speake
               that
               which
               was
               honest
               and
               not
               licentious
               ,
            
             Shame
             
               had
               not
               appeared
               in
               your
               eyes
               ,
               neither
               had
               it
               tyed
               your
               tongue
               ,
               but
               you
               would
               haue
               deliuered
               your
               thoughts
               freely
               .
            
          
           
             By
             all
             that
             we
             haue
             sayd
             ,
             it
             followeth
             ,
             that
             men
             are
             not
             ashamed
             to
             do
             or
             say
             any
             thing
             whatsoeuer
             before
             such
             as
             they
             do
             not
             esteeme
             ,
             but
             contemne
             :
             Whereby
             it
             followes
             ,
             that
             they
             neither
             respect
             nor
             feare
             the
             eyes
             of
             
             children
             nor
             beasts
             .
             But
             those
             before
             whom
             wee
             are
             most
             ashamed
             to
             shew
             our selues
             in
             our
             misfortune
             ▪
             are
             our
             enemies
             ,
             to
             whom
             wee
             know
             our
             miseries
             are
             a
             sweete
             and
             pleasing
             spectacle
             :
             As
             Caesar
             seeing
             himselfe
             a
             prisoner
             in
             the
             hands
             of
             Pirats
             ,
             said
             ,
             That
             his
             enemy
             Crassus
             would
             be
             glad
             of
             the
             misfortune
             which
             had
             befallen
             him
             .
          
           
             To
             cōclude
             ,
             mē
             are
             ashamed
             to
             see
             thēselues
             defamed
             publikely
             ;
             as
             to
             be
             led
             to
             execution
             in
             the
             midst
             of
             a
             multitude
             of
             people
             ,
             to
             bee
             witnesses
             of
             their
             ignominy
             .
             And
             yet
             the
             Poet
             Antiphon
             being
             condemned
             to
             dye
             with
             many
             others
             ,
             by
             Denis
             the
             Tyrant
             ,
             when
             as
             hee
             saw
             his
             companions
             going
             to
             execution
             ,
             
             &
             passing
             before
             a
             great
             multitude
             to
             hide
             their
             faces
             ,
             as
             being
             ashamed
             ;
             beeing
             come
             out
             of
             the
             City
             ,
             he
             said
             vnto
             them
             ,
             
               What
               my
               friends
               ,
               d
               ee
               you
               feare
               that
               some
               one
               of
               these
               Gallants
               will
               see
               you
               againe
               to
               morrow
               ,
               and
               reproach
               you
               with
               your
               misfortune
               ?
            
             But
             doubtlesse
             euery
             man
             hath
             not
             this
             resolution
             ,
             nor
             so
             great
             a
             courage
             in
             the
             last
             indignities
             of
             life
             .
          
        
         
           
             CHAP.
             2.
             
             Of
             the
             Effects
             of
             Shame
             .
          
           
             AS
             there
             are
             certayne
             Plants
             whose
             roots
             are
             venemous
             and
             mortall
             to
             such
             as
             vse
             them
             ,
             but
             their
             leaues
             
             are
             indued
             with
             excellent
             qualities
             ,
             and
             proper
             for
             the
             preseruation
             of
             the
             health
             of
             man
             :
             So
             there
             are
             Passions
             of
             the
             soule
             ,
             which
             on
             the
             one
             side
             serue
             man
             as
             a
             spurre
             to
             vertue
             ,
             and
             on
             the
             other
             side
             precipitate
             him
             to
             vice
             .
             And
             this
             is
             particularly
             incident
             to
             Shame
             ,
             the
             which
             doth
             sometime
             induce
             men
             to
             decline
             from
             wickednesse
             ,
             and
             sometime
             shee
             diuerts
             them
             from
             commendable
             &
             vertuous
             actions
             ,
             by
             the
             apprehension
             of
             an
             imaginary
             dishonour
             .
          
           
             Timoleon
             conceiuing
             that
             all
             the
             world
             did
             hate
             him
             ,
             for
             that
             he
             had
             consented
             to
             the
             death
             of
             his
             brother
             ,
             who
             was
             a
             plague
             to
             his
             common
             Wealth
             ,
             wandred
             vp
             and
             down
             the
             fields
             twenty
             years
             
             together
             ,
             and
             could
             not
             resolue
             to
             embrace
             the
             defence
             of
             his
             Citizens
             generously
             .
             Others
             beeing
             ashamed
             to
             abandon
             their
             Countrey
             in
             publike
             calamities
             ,
             haue
             carried
             themselues
             couragiously
             to
             vndertake
             things
             ,
             for
             the
             which
             they
             knew
             ,
             they
             shold
             bee
             vnworthily
             recompenced
             by
             the
             ingratitude
             of
             their
             Citizens
             .
          
           
             But
             before
             wee
             come
             to
             the
             effects
             which
             Shame
             produceth
             in
             the
             soule
             ,
             let
             vs
             see
             what
             impressions
             shee
             makes
             in
             the
             body
             :
             for
             it
             seemes
             shee
             stirres
             vp
             an
             effect
             farre
             different
             from
             the
             cause
             from
             whence
             it
             proceedes
             .
             Shame
             ,
             say
             the
             Philosophers
             ,
             
               Is
               a
               kinde
               of
               feare
               ,
               which
               ariseth
               ,
               for
               that
               man
               doubts
               some
               blame
               and
               some
               censure
               of
               his
               actions
               .
            
             
             As
             Feare
             then
             retires
             the
             blood
             ,
             and
             makes
             it
             descend
             about
             the
             heart
             ,
             how
             comes
             it
             that
             Shame
             should
             cause
             the
             blood
             to
             ascend
             vnto
             the
             countenance
             ,
             and
             make
             the
             face
             to
             blush
             ?
             Whereunto
             they
             answer
             ,
             that
             men
             may
             be
             threatned
             with
             two
             kinds
             of
             miseries
             ,
             whereof
             the
             one
             is
             not
             onely
             contrary
             to
             the
             inclination
             of
             their
             senses
             ,
             but
             also
             tends
             to
             the
             destruction
             of
             their
             nature
             and
             being
             ,
             as
             extreame
             dangers
             and
             perills
             of
             death
             .
             Others
             are
             onely
             contrary
             to
             the
             desires
             of
             the
             senses
             ,
             but
             doe
             not
             threaten
             man
             with
             death
             or
             the
             decay
             of
             his
             being
             :
             As
             for
             example
             ,
             the
             blame
             and
             dishonour
             which
             wee
             apprehend
             for
             something
             we
             haue
             done
             .
             When
             man
             then
             propounds
             
             vnto
             himselfe
             the
             forme
             of
             these
             first
             kindes
             of
             obiects
             ,
             that
             is
             to
             say
             ,
             of
             those
             calamities
             which
             tend
             to
             the
             dissolution
             of
             his
             being
             :
             Nature
             beeing
             amazed
             by
             the
             impressiō
             which
             she
             receiues
             from
             the
             senses
             ,
             striues
             to
             succour
             them
             ,
             and
             drawes
             the
             blood
             and
             heate
             vnto
             the
             heart
             ,
             which
             is
             (
             as
             wee
             haue
             said
             )
             the
             fountaine
             of
             life
             ;
             whereupon
             the
             countenance
             being
             destitute
             of
             blood
             ,
             man
             growes
             pale
             in
             these
             great
             terrors
             .
             But
             when
             as
             he
             apprehends
             onely
             the
             calamities
             of
             the
             second
             kinde
             ,
             that
             is
             to
             say
             ,
             those
             which
             tend
             not
             to
             the
             destruction
             of
             his
             beeing
             ,
             but
             onely
             to
             the
             decrease
             of
             his
             glory
             ;
             Nature
             is
             not
             so
             powerfully
             mooued
             by
             the
             senses
             ,
             for
             that
             the
             ruine
             
             of
             her
             consistence
             is
             not
             directly
             in
             question
             ;
             but
             leaues
             the
             griefe
             in
             the
             senses
             ,
             whose
             amazement
             doth
             not
             send
             the
             heat
             and
             blood
             into
             the
             body
             ,
             but
             causeth
             it
             to
             mount
             into
             the
             face
             ,
             which
             becomes
             all
             red
             and
             sanguine
             .
          
           
             Some
             beleeue
             that
             this
             blushing
             is
             as
             it
             were
             a
             veile
             ,
             which
             Nature
             extends
             before
             her
             to
             couer
             her
             shame
             ;
             as
             wee
             see
             commonly
             ,
             they
             that
             are
             ashamed
             carry
             their
             hands
             before
             their
             faces
             and
             eyes
             ,
             for
             that
             those
             parts
             are
             most
             afflicted
             with
             shame
             ,
             in
             regard
             they
             are
             the
             most
             noble
             .
             And
             the
             impression
             is
             particularly
             made
             in
             the
             eies
             ,
             which
             the
             Ancients
             haue
             called
             the
             seate
             of
             modesty
             :
             and
             therefore
             Plato
             brings
             in
             
             Socrates
             couering
             his
             eyes
             ,
             when
             as
             hee
             would
             make
             a
             discourse
             of
             Loue
             ,
             wherein
             hee
             thought
             there
             was
             some
             shame
             for
             a
             man
             ,
             making
             profession
             of
             deepe
             wisedom
             .
             The
             reason
             therof
             is
             ,
             for
             that
             wee
             are
             ashamed
             to
             see
             our
             defects
             knowne
             to
             men
             ,
             whō
             we
             greatly
             respect
             and
             reuerence
             .
          
           
             The
             Ancients
             did
             alwaies
             hold
             it
             for
             a
             good
             signe
             and
             presage
             in
             young
             men
             ,
             to
             see
             them
             blush
             easily
             ;
             wherefore
             they
             called
             this
             blushing
             
               The
               colour
               ,
               or
               vermillion
               of
               Vertue
               .
            
             Yea
             ,
             that
             great
             Romane
             Censor
             said
             ,
             that
             hee
             loued
             them
             better
             that
             blusht
             ,
             then
             such
             as
             grew
             pale
             ,
             for
             that
             to
             be
             pale
             ,
             is
             a
             signe
             they
             feared
             some
             danger
             :
             So
             as
             they
             that
             grow
             pale
             ,
             seeme
             to
             haue
             an
             
             apprehension
             to
             be
             called
             in
             question
             for
             some
             crime
             ,
             and
             punished
             :
             whereas
             they
             that
             blush
             ,
             shew
             they
             are
             ashamed
             ,
             and
             apprehend
             euen
             the
             very
             suspition
             of
             doing
             ill
             .
          
           
             But
             there
             is
             no
             kinde
             of
             people
             in
             whom
             an
             honest
             bashfulnesse
             is
             more
             commendable
             ;
             yea
             ,
             vpon
             the
             lightest
             occasions
             ,
             then
             in
             Virgins
             ,
             and
             Women
             :
             for
             to
             blush
             for
             words
             ,
             for
             motions
             ,
             and
             for
             the
             least
             licencious
             actions
             ,
             is
             a
             signe
             of
             an
             exact
             modesty
             ,
             which
             is
             the
             rarest
             and
             the
             most
             rich
             ornament
             of
             their
             sexe
             .
          
           
             But
             to
             returne
             to
             young
             men
             ,
             as
             it
             is
             a
             good
             signe
             to
             see
             them
             blush
             ,
             for
             that
             being
             naturally
             inclined
             to
             follow
             their
             passions
             (
             by
             reason
             of
             this
             great
             heate
             of
             blood
             
             which
             abounds
             in
             them
             ,
             and
             enflames
             them
             )
             it
             is
             a
             commendable
             thing
             to
             see
             that
             Shame
             is
             ,
             as
             it
             were
             ,
             a
             bridle
             to
             retire
             them
             from
             vice
             .
             But
             this
             kinde
             of
             shame
             is
             not
             much
             commendable
             in
             men
             of
             ripe
             age
             ,
             who
             haue
             not
             this
             spurre
             to
             incite
             them
             to
             euill
             ;
             and
             moreouer
             ,
             vertue
             should
             haue
             taken
             deep
             root
             in
             their
             hearts
             ,
             whereby
             all
             their
             actions
             should
             be
             commendable
             and
             full
             of
             glory
             ,
             so
             as
             they
             haue
             no
             subiect
             to
             blush
             .
             But
             if
             they
             fall
             into
             this
             defect
             ,
             it
             is
             a
             signe
             that
             they
             iudge
             themselues
             ,
             and
             that
             their
             vertue
             is
             not
             perfect
             nor
             compleat
             proportionable
             to
             their
             age
             .
          
           
             Let
             vs
             now
             come
             to
             the
             effects
             which
             Shame
             produceth
             in
             the
             soule
             :
             there
             are
             
             some
             good
             ,
             as
             we
             haue
             sayde
             in
             the
             beginning
             ,
             but
             she
             also
             produceth
             badde
             .
             Many
             times
             shee
             hath
             made
             them
             valiant
             ,
             who
             were
             faint-hearted
             and
             feareful
             ;
             yea
             ,
             we
             haue
             seene
             whole
             Armies
             beeing
             amazed
             and
             terrified
             ,
             haue
             resumed
             courage
             by
             the
             presence
             of
             
               Caesars
               ,
               Alexanders
               ,
               Scipioes
            
             ,
             &
             other
             great
             Commanders
             ,
             who
             haue
             brought
             backe
             their
             souldiers
             in
             battailes
             ;
             for
             that
             the
             great
             esteeme
             they
             had
             of
             such
             excellent
             Captains
             ,
             made
             them
             blush
             to
             flye
             before
             them
             ;
             yea
             ,
             to
             chuse
             a
             most
             certaine
             death
             ,
             rather
             then
             to
             be
             held
             cowards
             by
             such
             wotthy
             men
             .
          
           
             Moreouer
             ,
             there
             haue
             beene
             souldiers
             ,
             who
             hauing
             faintly
             maintained
             an
             encounter
             ,
             
             the
             next
             day
             to
             wipe
             away
             this
             shame
             ,
             haue
             performed
             wonders
             ,
             whereof
             the
             Greeke
             and
             Romane
             histories
             ,
             furnish
             vs
             with
             many
             examples
             .
             Besides
             ,
             Shame
             doth
             retire
             vs
             often
             from
             dishonest
             things
             ,
             as
             appeared
             in
             him
             who
             confessed
             freely
             that
             he
             plaid
             not
             at
             dice
             ,
             for
             that
             he
             was
             ashamed
             any
             one
             should
             see
             him
             lose
             his
             time
             in
             so
             bad
             an
             exercise
             .
          
           
             But
             on
             the
             other
             side
             ,
             Shame
             diuerts
             vs
             many
             times
             from
             commendable
             things
             ;
             yea
             ,
             and
             from
             those
             which
             are
             profitable
             ,
             and
             which
             concerne
             the
             preseruation
             of
             our
             liues
             .
             As
             for
             example
             ,
             you
             see
             at
             banquets
             ,
             some
             being
             prest
             to
             drink
             extraordinarily
             ,
             are
             ashamed
             to
             refuse
             them
             which
             inuite
             them
             ;
             and
             
             ouer-ruled
             by
             their
             vniust
             entreaties
             ,
             fall
             into
             surfeits
             which
             ruine
             their
             health
             .
          
           
             Others
             in
             like
             manner
             seeing
             thēselues
             importuned
             or
             coniured
             in
             bad
             companies
             ,
             not
             to
             bee
             so
             modest
             before
             their
             friends
             ,
             suffer
             themselues
             to
             be
             carried
             away
             ,
             to
             commit
             great
             disorders
             ,
             as
             with
             women
             ,
             or
             at
             play
             ,
             or
             to
             do
             other
             execrable
             villanies
             ,
             for
             the
             which
             they
             are
             grieued
             in
             their
             soules
             ,
             but
             they
             haue
             not
             the
             courage
             to
             refuse
             such
             as
             presse
             them
             :
             whereby
             it
             happens
             often
             ,
             that
             flying
             the
             smoake
             they
             runne
             headlong
             into
             the
             flame
             ,
             that
             is
             to
             say
             ,
             for
             that
             they
             are
             not
             able
             to
             resist
             an
             imaginary
             Shame
             ,
             they
             fall
             into
             an
             eternall
             reproach
             ,
             being
             blamed
             by
             all
             vertuous
             
             men
             ,
             when
             they
             heare
             of
             their
             basenesse
             .
          
           
             There
             haue
             bene
             some
             also
             who
             fearing
             that
             there
             haue
             bene
             plots
             laid
             to
             kill
             them
             ,
             or
             to
             poyson
             them
             ,
             yet
             surmounted
             by
             Shame
             ,
             haue
             abandoned
             themselues
             to
             the
             danger
             .
          
           
             So
             Dyon
             being
             aduertized
             of
             the
             conspiracy
             which
             was
             practized
             against
             him
             ,
             and
             his
             host
             and
             friend
             Calippus
             ;
             being
             ashamed
             to
             refuse
             to
             go
             whither
             they
             were
             both
             inuited
             ,
             which
             was
             the
             place
             where
             the
             murther
             was
             intended
             ,
             he
             went
             rashly
             to
             his
             death
             .
          
           
             So
             Antipater
             the
             sonne
             of
             Cassander
             ,
             lost
             himselfe
             for
             that
             he
             durst
             not
             refuse
             to
             suppe
             with
             Demetrius
             ,
             where
             he
             was
             slaine
             .
             Young
             Hercules
             ,
             
             the
             sonne
             of
             Alexander
             the
             Great
             ,
             was
             surprized
             by
             Polipherchon
             and
             Cassander
             ,
             being
             ashamed
             to
             refuse
             their
             requests
             to
             suppe
             with
             them
             ,
             who
             tended
             only
             to
             haue
             a
             meanes
             to
             murther
             him
             .
             By
             all
             that
             we
             haue
             sayd
             ,
             we
             may
             gather
             that
             Shame
             is
             sometimes
             profitable
             ,
             and
             sometimes
             pernicious
             ;
             but
             it
             is
             alwayes
             commendable
             ,
             when
             it
             serues
             vs
             as
             a
             bridle
             to
             retire
             vs
             from
             vice
             .
          
        
      
       
         
           
             Of
             Hope
             and
             Despaire
             .
             CHAP.
             1.
             
          
           
             HEe
             which
             sayd
             that
             Hope
             was
             
               a
               dreame
               which
               presents
               it selfe
               to
               them
               that
               wake
               ,
            
             
             hath
             excellently
             described
             the
             nature
             and
             effects
             of
             this
             Passion
             .
             For
             as
             dreames
             in
             the
             night
             fill
             vs
             with
             illusions
             and
             vaine
             formes
             ,
             which
             abuse
             vs
             ,
             and
             which
             make
             vs
             imagine
             that
             wee
             are
             rich
             in
             our
             extreamest
             pouerty
             ,
             that
             we
             are
             happy
             in
             our
             greatest
             misery
             ,
             that
             wee
             enioy
             Scepters
             and
             Crownes
             ,
             in
             the
             midst
             of
             bonds
             and
             irons
             ,
             that
             wee
             command
             great
             Empires
             when
             we
             are
             restraided
             in
             a
             hard
             and
             slauish
             captiuity
             ;
             in
             like
             manner
             ,
             Hope
             ,
             abusing
             our
             imagination
             ,
             fills
             our
             soules
             with
             vaine
             contentments
             ,
             and
             represents
             vnto
             vs
             that
             all
             things
             are
             subiect
             to
             our
             power
             ,
             that
             the
             whole
             world
             should
             receiue
             a
             law
             from
             vs
             ;
             and
             if
             that
             there
             appeare
             any
             obstacle
             
             to
             hinder
             our
             dessignes
             and
             desires
             ,
             that
             we
             are
             able
             to
             surmount
             them
             .
             Yea
             in
             the
             middest
             of
             our
             greatest
             disgraces
             ,
             wee
             flatter
             our selues
             with
             this
             conceit
             ,
             that
             humane
             calamities
             and
             miseries
             haue
             their
             bounds
             ,
             and
             that
             they
             are
             weary
             to
             be
             alwayes
             about
             one
             man
             ;
             as
             the
             winds
             and
             stormes
             in
             the
             end
             breake
             ,
             and
             are
             pacified
             after
             the
             most
             violent
             gustes
             .
             Wee
             represent
             vnto
             our selues
             the
             constitution
             of
             heauen
             and
             earth
             ;
             wee
             call
             to
             mind
             that
             the
             Starres
             which
             are
             in
             the
             West
             returne
             suddenly
             to
             the
             East
             ,
             that
             the
             day
             followes
             the
             night
             ,
             that
             a
             calme
             season
             succedes
             a
             storme
             ,
             and
             that
             faire
             weather
             followes
             thunder
             and
             raine
             :
             Finally
             ,
             we
             beleeue
             that
             wee
             must
             assure
             
             our selues
             to
             see
             a
             change
             in
             the
             course
             of
             this
             life
             ,
             and
             that
             the
             day
             which
             wee
             attend
             will
             make
             our
             condition
             better
             ,
             and
             conuert
             our
             misfortunes
             into
             incomparable
             felicities
             :
             So
             as
             I
             doubt
             not
             but
             euen
             among
             those
             wretched
             slaues
             whom
             miseries
             consume
             in
             the
             Turkes
             gallies
             ,
             there
             are
             some
             which
             dreame
             and
             thinke
             of
             the
             Scepter
             of
             the
             Empire
             of
             Asia
             .
          
           
             Wherefore
             an
             Ancient
             sayd
             ,
             that
             there
             was
             nothing
             so
             common
             in
             the
             life
             of
             men
             as
             Hope
             ,
             which
             remaines
             euen
             to
             them
             that
             are
             depriued
             of
             all
             other
             good
             and
             content
             :
             For
             that
             the
             miserable
             after
             an
             absolute
             shipwracke
             ,
             entertaine
             Hope
             ,
             as
             the
             last
             anchor
             of
             their
             ruined
             fortune
             .
             
             But
             to
             leaue
             the
             illusion
             and
             deceipts
             which
             wee
             frame
             in
             our selues
             ;
             who
             knowes
             not
             that
             when
             they
             are
             well
             ordered
             ,
             they
             serue
             to
             mollifie
             the
             paines
             ,
             and
             to
             incounter
             all
             the
             crosses
             and
             accidents
             of
             this
             life
             ?
             What
             had
             become
             of
             the
             Romans
             after
             the
             battaile
             of
             Cannas
             ,
             wherein
             they
             lost
             the
             flower
             and
             chiefe
             of
             their
             men
             of
             war
             ,
             if
             a
             better
             Hope
             had
             not
             reuiued
             their
             courages
             ,
             to
             reuenge
             the
             losse
             and
             disgrace
             which
             they
             had
             receiued
             ?
             Had
             not
             their
             common-weath
             without
             it
             ,
             bene
             a
             prey
             to
             Hanniball
             ,
             and
             the
             Carthaginians
             ?
             Had
             not
             their
             Estate
             beene
             ouerthrowne
             ,
             and
             their
             rich
             prouinces
             made
             desolate
             ?
             But
             these
             great
             personages
             representing
             vnto
             themselues
             
             that
             many
             suffer
             shipwracke
             in
             the
             Port
             ;
             and
             contrariwise
             others
             ,
             saue
             themselues
             among
             rockes
             ;
             fortified
             them selues
             with
             Hope
             ,
             which
             made
             them
             not
             only
             repaire
             this
             losse
             ,
             but
             also
             to
             giue
             a
             law
             vnto
             the
             victors
             .
             How
             many
             other
             Estates
             ,
             Empires
             ,
             and
             Kingdomes
             ,
             through
             Hope
             haue
             maintained
             themselues
             against
             the
             iniuries
             of
             Fortune
             ?
          
           
             During
             the
             reigne
             of
             Charles
             the
             sixt
             ,
             in
             that
             great
             deluge
             of
             English
             ,
             which
             ouerflowed
             in
             a
             manner
             all
             France
             ;
             in
             those
             domesticke
             treacheries
             ,
             in
             that
             generall
             reuolt
             of
             all
             the
             Orders
             of
             the
             Realme
             ,
             what
             had
             become
             of
             the
             fortune
             of
             France
             ,
             if
             those
             great
             ornaments
             of
             our
             History
             ,
             those
             worthy
             men
             ,
             
             which
             liued
             at
             that
             time
             ,
             by
             an
             infamous
             basenesse
             had
             abandoned
             the
             ship
             in
             the
             middest
             of
             a
             storme
             ,
             and
             had
             lost
             all
             Hope
             to
             preserue
             the
             King
             ,
             and
             his
             Crowne
             ?
             Was
             not
             their
             hope
             seconded
             by
             a
             thousand
             miracles
             which
             God
             wrought
             to
             preuent
             the
             shipwracke
             of
             the
             State
             ?
             And
             in
             our
             dayes
             ,
             amidst
             the
             powerfull
             conspiracies
             of
             Spaine
             ,
             and
             the
             violent
             factions
             of
             the
             League
             ,
             into
             what
             misery
             had
             this
             goodly
             Crowne
             falne
             ,
             if
             great
             Henry
             ,
             the
             miracle
             of
             our
             age
             ,
             full
             of
             good
             Hope
             ,
             which
             neuer
             abandons
             great
             resolutions
             ,
             had
             not
             supported
             it
             ,
             and
             by
             his
             va●o●r
             ouerthrowne
             all
             the
             obstacles
             ,
             which
             his
             enemies
             had
             set
             before
             his
             throne
             to
             hinder
             his
             rising
             ?
             But
             if
             Hope
             
             hath
             great
             power
             to
             maintaine
             publique
             fortunes
             ,
             it
             hath
             no
             lesse
             to
             assure
             those
             of
             priuate
             mē
             .
             So
             as
             we
             may
             say
             ,
             that
             most
             men
             liue
             by
             Hope
             ,
             &
             entertaine
             thēselues
             with
             the
             future
             ,
             this
             Passion
             neuer
             abandoning
             any
             man
             vntil
             he
             goes
             to
             the
             graue
             .
             Wherfore
             if
             we
             shold
             search
             out
             the
             nature
             of
             any
             Passiō
             exactly
             ,
             it
             is
             of
             this
             in
             particular
             ,
             which
             hath
             such
             power
             ouer
             the
             other
             affections
             of
             our
             soules
             .
             We
             must
             then
             gather
             the
             definitions
             dispersed
             here
             and
             there
             in
             the
             writings
             of
             Philosophers
             .
             Hope
             ,
             said
             an
             ancient
             ,
             
               is
               an
               expectation
               of
               good
               :
               Hope
               ,
            
             sayd
             another
             ,
             
               is
               a
               cert●●●e
               cōfidence
               which
               we
               haue
               ,
               that
               what
               we
               imagine
               shal
               befal
               vs.
            
             And
             a
             third
             writes
             ,
             that
             
               Hope
               is
               a
               motion
               and
            
             passion
             
               of
               the
               soule
               ,
               
               by
               the
               which
               ,
               vpon
               the
               impression
               which
               wee
               haue
               of
               a
               future
               good
               ,
               which
               presents
               it selfe
               to
               our
               imagination
               as
               difficult
               to
               obtaine
               ,
               we
               endeauour
               to
               pursue
               it
               ,
               conceiuing
               that
               we
               are
               able
               to
               attain
               vnto
               it
               ,
               and
               in
               the
               end
               to
               get
               the
               possession
               .
            
             From
             this
             last
             Definition
             ,
             which
             doth
             explicate
             the
             true
             nature
             of
             Hope
             ,
             wee
             gather
             that
             there
             are
             foure
             conditions
             required
             in
             the
             obiect
             .
             First
             ,
             it
             must
             haue
             bounty
             ,
             for
             that
             Hope
             tends
             alwayes
             to
             that
             which
             is
             good
             .
             Wherein
             it
             differs
             from
             feare
             ,
             which
             hath
             for
             obiect
             the
             euill
             wherewith
             man
             is
             threatned
             .
             Secondly
             ,
             this
             good
             which
             wee
             hope
             for
             must
             bee
             to
             come
             ,
             for
             that
             the
             presence
             and
             enioying
             of
             this
             takes
             away
             the
             Hope
             .
             So
             Alexander
             going
             
             into
             India
             hoped
             to
             conquer
             it
             ,
             but
             hauing
             finished
             his
             conquest
             ,
             this
             Hope
             vanished
             ,
             and
             was
             conuerted
             into
             the
             enioying
             and
             possession
             of
             that
             which
             hee
             had
             hoped
             for
             .
             So
             in
             this
             life
             we
             hope
             for
             the
             glory
             of
             heauen
             ,
             but
             when
             we
             shall
             enioy
             it
             ▪
             this
             hope
             shall
             bee
             quencht
             and
             extinguished
             .
             And
             therein
             Hope
             differs
             from
             Ioy
             ,
             which
             is
             a
             contentment
             of
             a
             good
             which
             we
             possesse
             .
          
           
             Thirdly
             ,
             there
             must
             bee
             a
             paine
             and
             difficulty
             to
             attain
             vnto
             the
             good
             whereof
             wee
             haue
             conceiued
             an
             Hope
             ,
             for
             no
             man
             hopes
             for
             that
             which
             is
             in
             his
             power
             .
             And
             therefore
             the
             Philosophers
             obserue
             ,
             that
             Hope
             is
             alwayes
             mixt
             with
             some
             feare
             ,
             by
             reason
             of
             the
             obstacles
             which
             
             present
             themselues
             ,
             and
             may
             hinder
             mans
             enioying
             of
             the
             good
             hee
             hopes
             for
             ;
             wherein
             she
             differs
             from
             Desire
             ,
             which
             extends
             generally
             to
             all
             kinde
             of
             good
             ,
             without
             any
             apprehension
             of
             difficulty
             :
             And
             therefore
             Desire
             belongs
             to
             the
             Concupiscible
             appetite
             ,
             whereas
             Hope
             is
             subiect
             to
             the
             Irascible
             .
          
           
             Fourthly
             ,
             amidst
             the
             difficulties
             which
             man
             doth
             apprehend
             in
             getting
             the
             good
             which
             he
             hopes
             for
             ;
             yet
             notwithstanding
             hee
             must
             imagine
             ,
             that
             it
             is
             in
             his
             power
             to
             preuent
             all
             the
             obstacles
             which
             might
             hinder
             his
             enioying
             ;
             for
             no
             man
             did
             euer
             hope
             for
             things
             which
             hee
             holds
             impossible
             .
             So
             Caesar
             would
             neuer
             haue
             hoped
             to
             finish
             the
             conquest
             of
             Gaule
             ,
             
             if
             he
             had
             not
             first
             perswaded
             himselfe
             that
             the
             industry
             of
             a
             generous
             Captaine
             ,
             might
             bring
             that
             enterprize
             to
             a
             good
             end
             ,
             although
             it
             were
             difficult
             and
             dangerous
             .
             Whereby
             wee
             may
             gather
             ,
             that
             although
             Hope
             hath
             her
             seat
             in
             the
             Irascible
             appetite
             ,
             which
             hath
             the
             good
             for
             her
             obiect
             :
             yet
             as
             it
             is
             the
             property
             of
             powers
             indued
             with
             knowledge
             ,
             to
             excite
             those
             which
             are
             capable
             to
             desire
             ,
             representing
             their
             obiects
             vnto
             them
             ;
             her
             motions
             depend
             of
             the
             imagination
             which
             man
             frames
             in
             himselfe
             of
             a
             good
             which
             he
             beleeues
             confidently
             to
             obtaine
             ,
             notwithstanding
             that
             he
             apprehends
             great
             crosses
             in
             the
             pursuit
             .
             For
             man
             ,
             who
             is
             a
             credulous
             creature
             ,
             and
             alwayes
             
             flatters
             himselfe
             in
             his
             hopes
             ,
             doth
             also
             assure
             himselfe
             to
             compasse
             that
             which
             he
             thinkes
             is
             not
             aboue
             his
             forces
             ,
             although
             hee
             bee
             not
             ignorant
             that
             hee
             shall
             finde
             some
             resistance
             .
             So
             as
             this
             beleefe
             begets
             in
             the
             Irascible
             part
             a
             certain
             confidence
             ,
             which
             makes
             him
             vndertake
             that
             which
             he
             desireth
             ,
             assuring
             himselfe
             to
             surmount
             all
             obstacles
             which
             may
             crosse
             him
             and
             hinder
             his
             enioying
             .
             And
             it
             is
             certaine
             ,
             that
             euen
             bruite
             beasts
             haue
             motions
             of
             hope
             and
             despaire
             as
             well
             as
             men
             .
             For
             the
             interior
             passions
             of
             creatures
             discouer
             themselues
             ,
             and
             are
             knowne
             by
             their
             exterior
             motions
             ,
             wherewith
             they
             are
             agitated
             ;
             whereof
             we
             haue
             daily
             experience
             ,
             in
             the
             Sparrow-hauk
             ,
             
             Tassel
             ,
             Sacre
             ,
             Lanner
             ,
             and
             other
             Hawkes
             ,
             who
             seeing
             their
             game
             farre
             from
             them
             ,
             and
             not
             in
             their
             power
             to
             ouertake
             it
             ,
             they
             neuer
             bate
             after
             it
             ,
             nor
             offer
             to
             pursue
             it
             ;
             whereas
             if
             they
             see
             it
             in
             a
             reasonable
             distance
             ,
             they
             presently
             take
             their
             flight
             to
             seaze
             vpon
             it
             .
             And
             in
             like
             manner
             the
             Lyon
             going
             to
             hunt
             after
             his
             prey
             ,
             to
             satisfie
             his
             hunger
             ,
             runnes
             not
             after
             those
             beasts
             which
             hee
             thinkes
             can
             easily
             flye
             from
             his
             fury
             ,
             but
             sets
             vpon
             those
             which
             hee
             imagines
             cannot
             escape
             him
             .
          
           
             But
             wee
             must
             vnderstand
             ,
             that
             to
             frame
             the
             Hope
             of
             a-any
             thing
             in
             our
             soules
             ,
             it
             is
             not
             necessary
             that
             wee
             know
             euidently
             that
             it
             shall
             happen
             ,
             and
             that
             it
             is
             in
             our
             
             power
             to
             attaine
             vnto
             it
             ,
             but
             it
             sufficeth
             that
             wee
             haue
             some
             opinion
             and
             coniecture
             grounded
             vpon
             the
             apparēce
             ,
             which
             makes
             vs
             beleeue
             that
             there
             is
             meanes
             to
             obtaine
             it
             :
             for
             that
             when
             wee
             perswade
             our selues
             vpon
             any
             reason
             whatsoeuer
             ,
             as
             imagining
             that
             others
             haue
             attained
             vnto
             it
             ,
             that
             it
             hath
             at
             other
             times
             succeeded
             ,
             and
             that
             the
             same
             euents
             attend
             vs
             ;
             that
             time
             assists
             vs
             ,
             that
             the
             place
             is
             fauourable
             vnto
             vs
             ,
             that
             we
             haue
             friends
             ,
             or
             that
             wee
             are
             able
             enough
             of
             our selues
             to
             compasse
             our
             designes
             ;
             we
             fill
             our selues
             with
             Hope
             ,
             and
             doubt
             not
             but
             all
             will
             succeede
             happily
             .
             So
             as
             there
             is
             no
             reason
             how
             light
             soeuer
             ,
             but
             it
             is
             sufficient
             to
             make
             vs
             hope
             for
             that
             
             which
             we
             propound
             vnto
             our selues
             ;
             wherein
             it
             seemes
             ,
             that
             amidst
             the
             miseries
             of
             this
             life
             ,
             and
             all
             publicke
             and
             priuate
             calamities
             ,
             which
             otherwise
             would
             be
             intollerable
             ,
             the
             wise
             prouidence
             of
             God
             hath
             prouided
             vs
             this
             remedy
             ,
             to
             fortifie
             our
             constancy
             and
             to
             keepe
             vs
             from
             shrinking
             ,
             and
             falling
             vnder
             the
             burthen
             of
             aduersities
             .
             The
             which
             the
             Poets
             would
             represent
             vnto
             vs
             ,
             vnder
             the
             fable
             of
             Pandora
             ,
             in
             whose
             boxe
             (
             beeing
             emptied
             of
             all
             good
             things
             )
             there
             remained
             nothing
             but
             onely
             Hope
             vpon
             the
             brimme
             of
             the
             vessell
             .
          
           
             And
             therefore
             a
             Rhodian
             being
             cast
             into
             an
             obscure
             and
             cruell
             prison
             ,
             among
             serpents
             and
             venemous
             beasts
             ,
             
             and
             coniured
             by
             some
             of
             his
             friends
             ,
             to
             make
             an
             end
             of
             so
             many
             miseries
             by
             a
             voluntary
             death
             ,
             he
             answered
             wisely
             ,
             that
             man
             hopes
             still
             whilst
             he
             breathes
             :
             as
             if
             he
             would
             say
             ,
             that
             death
             onely
             could
             depriue
             man
             of
             the
             hopes
             of
             life
             ,
             and
             a
             better
             fortune
             .
          
           
             The
             persons
             which
             fill
             themselues
             with
             Hopes
             ,
             are
             first
             of
             all
             those
             which
             haue
             had
             a
             long
             experience
             and
             a
             perfect
             knowledge
             of
             the
             affaires
             of
             the
             world
             .
             As
             for
             example
             ,
             such
             as
             haue
             beene
             in
             many
             incounters
             ,
             and
             haue
             gotten
             great
             victories
             ,
             promise
             still
             vnto
             themselues
             a
             power
             to
             vanquish
             ,
             yea
             ,
             when
             they
             haue
             beene
             beaten
             .
             And
             therefore
             that
             Romane
             Consull
             which
             escaped
             from
             the
             battaile
             of
             Cannas
             ,
             where
             his
             
             companion
             had
             beene
             slaine
             ,
             and
             the
             whole
             Romane
             Army
             defeated
             ,
             was
             commended
             for
             that
             he
             hoped
             well
             of
             the
             Common-weale
             .
          
           
             And
             heere
             wee
             must
             remember
             what
             wee
             haue
             formerly
             said
             ,
             that
             the
             obiect
             of
             Hope
             is
             a
             difficult
             good
             ,
             but
             yet
             possible
             to
             attaine
             ,
             for
             thereby
             followes
             ,
             that
             one
             thing
             may
             contribute
             ,
             and
             serue
             to
             entertaine
             our
             Hope
             after
             two
             manners
             ;
             that
             is
             to
             say
             ,
             either
             in
             making
             the
             thing
             truely
             possible
             ,
             and
             put
             the
             effects
             into
             our
             power
             :
             Or
             at
             the
             least
             ,
             in
             making
             vs
             beleeue
             that
             it
             is
             not
             impossible
             ,
             and
             that
             we
             may
             attaine
             vnto
             it
             by
             meanes
             ,
             which
             are
             not
             aboue
             our
             forces
             .
             In
             the
             first
             sort
             ,
             whatsoeuer
             makes
             vs
             more
             powerfull
             increaseth
             
             our
             Hopes
             .
             And
             in
             this
             kinde
             wee
             put
             riches
             ,
             Armes
             ,
             Courage
             ,
             Crownes
             ,
             Empires
             ,
             yea
             ,
             and
             a
             long
             experience
             of
             things
             :
             for
             so
             we
             see
             that
             men
             powerfull
             in
             wealth
             assure
             themselues
             to
             compasse
             any
             thing
             .
          
           
             As
             Philip
             of
             Macedon
             said
             ,
             that
             hee
             could
             force
             any
             place
             whereas
             money
             might
             enter
             .
             And
             great
             Kings
             measuring
             enterprizes
             ,
             rather
             by
             their
             power
             and
             courage
             ,
             then
             the
             obstacles
             which
             present
             themselues
             ,
             haue
             an
             imagination
             to
             accomplish
             them
             happily
             .
          
           
             And
             in
             like
             manner
             experience
             ,
             by
             meanes
             whereof
             man
             hath
             gotten
             the
             knowledge
             of
             meanes
             fit
             to
             procure
             things
             to
             succeed
             easily
             ,
             makes
             him
             cōceiue
             a
             certain
             
             Hope
             ,
             to
             haue
             good
             successe
             of
             that
             which
             hee
             proiects
             .
             Wherefore
             an
             Ancient
             said
             ,
             that
             no
             man
             apprehends
             to
             vndertake
             that
             which
             hee
             hath
             learned
             well
             and
             can
             do
             accordingly
             ,
          
           
             In
             the
             second
             sort
             ,
             whatsoeuer
             makes
             vs
             esteeme
             things
             easie
             ,
             or
             which
             diminish
             the
             difficulties
             ,
             may
             also
             serue
             to
             fortifie
             our
             hopes
             .
             And
             of
             this
             sort
             an
             exquisite
             knowlege
             ,
             or
             a
             powerfull
             remonstrance
             may
             contribute
             much
             .
             And
             therefore
             in
             great
             battailes
             ,
             Generalls
             haue
             beene
             accustomed
             to
             represent
             vnto
             their
             souldiers
             their
             valours
             tryed
             in
             many
             occasions
             ,
             the
             little
             courage
             of
             their
             enemies
             ;
             and
             whatsoeuer
             may
             assure
             them
             of
             the
             victory
             .
          
           
           
             In
             this
             manner
             their
             experience
             may
             preuaile
             much
             :
             for
             by
             the
             experience
             which
             a
             man
             hath
             of
             things
             ,
             he
             perswades
             himselfe
             that
             what
             others
             hold
             impossible
             ,
             may
             notwithstanding
             succeede
             happily
             .
             It
             is
             true
             also
             that
             experiēce
             may
             weaken
             Hope
             ,
             according
             to
             the
             resolution
             or
             want
             of
             courage
             where
             it
             resides
             .
             Wherefore
             Aristotle
             said
             ,
             that
             old
             men
             haue
             weak
             or
             bad
             hopes
             ,
             for
             that
             the
             long
             experience
             they
             haue
             of
             things
             ,
             the
             changes
             they
             haue
             seene
             ,
             the
             deceits
             which
             they
             haue
             tried
             ,
             the
             fraudes
             wherewith
             they
             haue
             beene
             circumuented
             ,
             the
             practises
             wherewith
             they
             haue
             beene
             abused
             ,
             and
             the
             little
             integrity
             and
             sincerity
             they
             haue
             found
             in
             the
             actions
             of
             men
             ;
             
             fills
             them
             with
             iealousie
             and
             distrust
             .
             Adding
             moreouer
             ,
             that
             they
             liue
             rather
             by
             memory
             then
             Hope
             ;
             for
             that
             they
             haue
             a
             small
             share
             in
             future
             things
             ,
             which
             is
             the
             ground
             of
             Hope
             ,
             and
             that
             they
             haue
             a
             great
             Idea
             of
             what
             is
             past
             ,
             which
             serues
             to
             entertaine
             the
             memory
             .
          
           
             But
             contrariwise
             young
             men
             are
             full
             of
             Hopes
             ,
             for
             three
             reasons
             grounded
             vpon
             three
             conditions
             ,
             required
             in
             the
             obiect
             of
             this
             Passion
             ,
             which
             we
             haue
             sayd
             should
             bee
             a
             good
             not
             yet
             present
             ;
             difficult
             ,
             but
             yet
             possible
             to
             obtaine
             ;
             for
             young
             men
             haue
             little
             knowledge
             of
             what
             is
             past
             ,
             and
             haue
             a
             great
             part
             in
             the
             future
             ,
             by
             reason
             of
             their
             age
             :
             In
             regard
             whereof
             memory
             being
             of
             things
             past
             ,
             
             and
             Hope
             of
             things
             to
             come
             ,
             they
             do
             not
             much
             build
             vppon
             their
             memory
             ,
             but
             feed
             themselues
             with
             hopes
             ,
             which
             are
             many
             times
             vaine
             .
             And
             moreouer
             young
             men
             haue
             much
             heate
             ,
             and
             aboundance
             of
             spirit
             ,
             which
             puffes
             vp
             their
             hearts
             ,
             and
             makes
             them
             aspire
             to
             great
             matters
             ,
             little
             esteeming
             any
             difficulties
             which
             present
             themselues
             .
          
           
             Thirdly
             ,
             as
             they
             that
             haue
             receiued
             no
             repulse
             in
             their
             enterprizes
             ,
             nor
             found
             any
             obstacles
             in
             their
             dessignes
             ,
             they
             perswade
             themselues
             easily
             that
             they
             shal
             attaine
             vnto
             their
             desires
             ,
             young
             men
             hauing
             no
             experience
             of
             the
             crosses
             ,
             and
             hinderance
             which
             are
             found
             in
             affaires
             ,
             imagine
             that
             all
             will
             succeed
             happily
             ,
             and
             therefore
             they
             
             are
             still
             full
             of
             Hope
             .
          
           
             They
             also
             which
             are
             surprized
             with
             wine
             conceiue
             great
             hopes
             ,
             both
             by
             reason
             of
             the
             heate
             and
             aboundance
             of
             spirits
             ,
             caused
             by
             the
             excesse
             of
             wine
             ,
             as
             also
             for
             that
             their
             spirits
             being
             drowned
             in
             wine
             ,
             cannot
             apprehend
             the
             dangers
             ,
             nor
             foresee
             the
             obstacles
             which
             they
             may
             find
             in
             their
             dessignes
             .
             For
             the
             same
             reason
             mad
             men
             ,
             who
             are
             neither
             capable
             of
             counsell
             nor
             iudgement
             ,
             are
             easily
             carried
             to
             Hope
             ,
             for
             all
             that
             which
             they
             imagine
             ;
             and
             they
             vndertake
             foolishly
             whatsoeuer
             comes
             into
             their
             fancies
             ;
             for
             as
             Aristotle
             sayth
             ,
             to
             speake
             of
             all
             things
             and
             leaue
             nothing
             vncensured
             ,
             is
             a
             marke
             of
             folly
             ;
             so
             to
             attempt
             all
             things
             ,
             and
             to
             
             Hope
             for
             all
             ,
             is
             a
             signe
             of
             little
             iudgement
             .
          
           
             If
             against
             this
             which
             we
             haue
             propounded
             ,
             (
             that
             young
             men
             ,
             such
             as
             are
             ouertaken
             with
             wine
             ,
             and
             mad-men
             are
             commonly
             full
             of
             great
             hopes
             )
             they
             obiect
             ,
             that
             neither
             the
             one
             nor
             the
             other
             haue
             any
             kind
             of
             experience
             whereof
             they
             may
             make
             vse
             ,
             nor
             any
             firme
             resolution
             ,
             neither
             yet
             any
             great
             power
             to
             effect
             their
             dessignes
             ,
             all
             which
             are
             necessary
             conditions
             to
             frame
             hopes
             ;
             they
             must
             remēber
             that
             although
             these
             men
             in
             effect
             haue
             none
             of
             these
             qualities
             ,
             but
             are
             for
             the
             most
             part
             vnprouided
             ,
             yet
             they
             are
             rich
             in
             imagination
             ,
             and
             thinke
             they
             enioy
             them
             .
          
           
             And
             we
             haue
             sayd
             ,
             that
             the
             
             obiects
             of
             Hope
             ,
             make
             not
             their
             impression
             in
             our
             soules
             ,
             by
             the
             truth
             alone
             of
             things
             ,
             but
             also
             by
             the
             vaine
             imaginations
             which
             wee
             frame
             in
             our selues
             .
             Wherefore
             although
             they
             bee
             without
             experience
             ,
             without
             resolution
             ,
             and
             without
             great
             meanes
             to
             effect
             what
             they
             haue
             propounded
             ,
             yet
             they
             do
             promise
             much
             vnto
             themselues
             ,
             and
             Hope
             for
             all
             .
          
           
             And
             although
             that
             loue
             be
             the
             fountaine
             of
             all
             the
             Passions
             of
             the
             soule
             ,
             yet
             Hope
             may
             be
             the
             cause
             that
             we
             loue
             any
             one
             .
             For
             Hope
             may
             propound
             vnto
             it selfe
             two
             things
             ,
             that
             is
             to
             say
             ,
             the
             good
             which
             wee
             hope
             for
             ,
             and
             the
             meanes
             to
             obtaine
             it
             .
             Wherefore
             an
             obiect
             of
             good
             presenting
             it selfe
             vnto
             vs
             ,
             which
             wee
             are
             
             not
             able
             to
             attaine
             vnto
             ,
             but
             by
             the
             assistance
             of
             some
             other
             ;
             for
             this
             reason
             ,
             Hope
             doth
             also
             regard
             those
             that
             assist
             vs
             ,
             and
             make
             the
             thing
             easie
             .
          
           
             Seeing
             then
             that
             Hope
             regards
             the
             obiects
             which
             wee
             propound
             vnto
             our selues
             ,
             vndoubtedly
             loue
             is
             the
             root
             and
             cause
             of
             Hope
             ;
             for
             that
             we
             hope
             not
             for
             any
             thing
             but
             that
             wherewith
             wee
             are
             in
             loue
             ,
             and
             whereunto
             we
             haue
             tied
             our
             affections
             ,
             desiring
             passionately
             to
             enioy
             it
             .
             But
             for
             that
             hope
             regards
             him
             which
             doth
             open
             to
             vs
             the
             meanes
             ,
             and
             makes
             the
             thing
             possible
             ;
             loue
             is
             a
             bud
             of
             hope
             ,
             seeing
             that
             we
             loue
             him
             ,
             for
             that
             we
             hope
             to
             attaine
             vnto
             our
             desires
             by
             his
             assistance
             .
             So
             as
             the
             first
             impression
             
             which
             the
             obiect
             wee
             pursue
             makes
             in
             our
             soules
             ,
             is
             an
             effect
             of
             the
             loue
             wee
             beare
             it
             ,
             conceiuing
             it
             to
             bee
             a
             good
             fit
             for
             vs.
             But
             the
             consideration
             of
             the
             meanes
             to
             attaine
             vnto
             it
             ,
             which
             comes
             from
             others
             ,
             makes
             a
             second
             impression
             in
             vs
             ,
             and
             induceth
             vs
             to
             loue
             him
             that
             doth
             procure
             it
             ,
             representing
             him
             vnto
             vs
             as
             profitable
             vnto
             our
             dessigne
             ,
             and
             therefore
             worthy
             to
             be
             beloued
             .
          
           
             Touching
             that
             which
             concernes
             the
             effects
             of
             hope
             ,
             we
             will
             not
             make
             any
             particular
             discourse
             ,
             but
             content
             our selues
             to
             say
             ,
             that
             as
             the
             North
             Star
             is
             the
             marriners
             guide
             who
             looke
             continually
             vpon
             her
             light
             to
             assure
             their
             nauigation
             :
             so
             Hope
             is
             that
             which
             inflames
             vs
             to
             all
             the
             
             difficult
             actions
             wee
             vndertake
             .
          
           
             And
             as
             the
             brightnes
             of
             this
             Star
             doth
             fill
             them
             with
             ioy
             that
             saile
             by
             sea
             ,
             but
             when
             as
             it
             shines
             not
             they
             are
             dismaide
             ,
             &
             feare
             hourely
             to
             perish
             by
             the
             violence
             of
             some
             storme
             ,
             or
             to
             see
             their
             ship
             split
             vpon
             some
             rocke
             :
             So
             whilest
             wee
             haue
             any
             remander
             of
             hope
             ,
             our
             soules
             are
             content
             ;
             but
             if
             it
             bee
             quite
             vanished
             ,
             we
             hold
             out
             selues
             miserable
             ,
             and
             begin
             to
             neglect
             and
             forget
             our selues
             .
          
           
             The
             first
             effect
             of
             Hope
             is
             ,
             that
             it
             breeds
             a
             singular
             contēt
             in
             vs
             ,
             which
             makes
             our
             pursuites
             pleasing
             .
             Wherefore
             all
             the
             Philosophers
             concurre
             in
             this
             Maxime
             ,
             that
             hope
             fortifies
             our
             resolutions
             ,
             and
             makes
             them
             more
             prompt
             in
             
             their
             actions
             .
             The
             which
             is
             for
             two
             reasons
             .
             The
             first
             ,
             for
             that
             she
             hath
             for
             her
             obiect
             a
             good
             hard
             to
             bee
             obtained
             .
             But
             the
             apprehension
             of
             the
             difficulty
             ,
             which
             presents
             it selfe
             in
             the
             pursuite
             of
             the
             good
             whereunto
             wee
             doe
             aspire
             ,
             doth
             vsually
             make
             vs
             gather
             our
             forces
             together
             ,
             to
             vanquish
             all
             obstacles
             ,
             and
             to
             attaine
             vnto
             it
             ,
             notwithstanding
             all
             the
             difficulties
             that
             may
             bee
             encountered
             :
             And
             therefore
             wee
             imploy
             more
             care
             and
             diligence
             ,
             by
             meanes
             whereof
             wee
             attaine
             more
             easily
             to
             the
             end
             of
             our
             dessignes
             .
          
           
             Secondly
             ,
             Hope
             breeds
             this
             pleasure
             and
             sweetnes
             whereof
             wee
             haue
             spoken
             ,
             which
             makes
             vs
             more
             actiue
             and
             more
             ready
             to
             pursue
             that
             
             which
             we
             desire
             ;
             for
             that
             we
             behold
             nothing
             painful
             wherin
             we
             take
             deligh●
             ▪
             Wee
             must
             then
             remember
             here
             ,
             what
             we
             haue
             spoken
             elsewhere
             ,
             that
             
               Hope
               is
               a
               sweete
               imagination
               which
               we
               frame
               in
               our selues
               ,
               of
               a
               good
               whereunto
               wee
               aspire
               .
            
             And
             that
             this
             imagination
             begetts
             in
             our
             soules
             a
             second
             contentment
             ,
             for
             that
             it
             is
             accompanied
             with
             this
             beleefe
             ,
             that
             wee
             may
             attaine
             vnto
             it
             .
          
           
             Wherefore
             as
             pleasure
             makes
             all
             actions
             delightfull
             vnto
             men
             ,
             so
             the
             content
             we
             receiue
             from
             our
             hopes
             (
             according
             vnto
             the
             Philosophers
             )
             makes
             vs
             to
             pursue
             with
             more
             heate
             and
             lesse
             paine
             ,
             that
             which
             wee
             haue
             once
             conceiued
             in
             our
             thoughts
             .
             This
             ioy
             which
             proceeds
             
             from
             a
             certaine
             hope
             we
             haue
             of
             enioying
             ,
             deriuing
             from
             the
             soule
             ,
             disperseth
             it selfe
             into
             all
             the
             members
             of
             man
             ,
             the
             which
             do
             ioyfully
             receiue
             the
             impressions
             of
             the
             mouing
             faculty
             ,
             yeelding
             vpon
             this
             occasion
             a
             more
             prompt
             obedience
             to
             execute
             the
             commandements
             of
             the
             Irascible
             ,
             the
             which
             of
             the
             one
             side
             is
             inflamed
             with
             desire
             to
             incounter
             &
             vanquish
             whatsoeuer
             opposeth
             it selfe
             against
             her
             ,
             and
             on
             the
             other
             she
             is
             sweetly
             entertained
             in
             this
             resolution
             ,
             by
             the
             pleasure
             which
             imaginatiō
             giues
             her
             ,
             representing
             that
             shee
             may
             vanquish
             all
             these
             obstacles
             ,
             and
             be
             victorious
             in
             this
             combate
             ,
             and
             in
             the
             end
             obtaine
             the
             good
             whereunto
             she
             aspires
             .
          
           
           
             But
             particularly
             ,
             this
             ioy
             falles
             about
             the
             heart
             ,
             which
             sends
             it
             backe
             againe
             and
             makes
             it
             ascend
             vnto
             the
             eies
             and
             countenance
             .
             Wherefore
             we
             reade
             in
             their
             faces
             that
             are
             full
             of
             good
             hope
             ,
             the
             contentment
             which
             their
             imagination
             giues
             them
             .
          
           
             In
             regard
             of
             the
             ioy
             and
             cōtentment
             which
             hope
             giues
             vs
             ,
             wee
             do
             easily
             deuoure
             all
             the
             toyles
             and
             paines
             which
             present
             themselues
             in
             our
             pursuites
             ,
             especially
             when
             the
             good
             which
             we
             pursue
             is
             endued
             with
             some
             excellent
             perfection
             ,
             which
             makes
             vs
             to
             esteeme
             it
             greatly
             ,
             or
             to
             loue
             it
             ardently
             .
             As
             for
             example
             ,
             at
             the
             seege
             of
             Troy
             ,
             the
             Grecians
             were
             not
             discouraged
             with
             the
             tediousnesse
             of
             the
             time
             ,
             nor
             with
             
             the
             toyles
             and
             dangers
             of
             warre
             ;
             for
             that
             they
             imagined
             the
             beauty
             of
             Hellen
             deserued
             their
             long
             labor
             to
             restore
             her
             to
             her
             husband
             ,
             and
             to
             reuenge
             the
             reproach
             and
             infamy
             of
             Greece
             .
          
           
             So
             Iacob
             being
             passionately
             in
             loue
             with
             faire
             Rachell
             ,
             hee
             patiently
             endured
             the
             rigors
             of
             her
             father
             ,
             the
             toyles
             of
             his
             seruice
             ,
             and
             the
             afflictions
             of
             his
             mind
             ,
             for
             that
             he
             liued
             daily
             in
             hope
             of
             this
             in
             comparable
             beauty
             :
             And
             therefore
             Hope
             hath
             so
             great
             power
             in
             humane
             affaires
             ,
             in
             which
             there
             is
             found
             some
             kinde
             of
             difficulty
             .
             The
             laborer
             would
             not
             expose
             himselfe
             so
             freely
             to
             the
             rigor
             of
             the
             aire
             ,
             nor
             endure
             with
             such
             patience
             the
             iniuries
             of
             times
             ,
             in
             tilling
             his
             land
             ,
             if
             hee
             did
             not
             
             promise
             vnto
             himselfe
             a
             rich
             haruest
             for
             the
             fruit
             of
             his
             labour
             :
             the
             souldier
             would
             not
             cast
             himselfe
             into
             dangers
             ,
             he
             would
             not
             mount
             vp
             to
             breaches
             ,
             nor
             thrust
             himselfe
             into
             the
             fury
             of
             combates
             ,
             if
             the
             expectance
             of
             glory
             ,
             or
             hope
             of
             booty
             did
             not
             animate
             his
             courage
             .
          
           
             The
             Merchant
             would
             not
             passe
             through
             rockes
             ,
             fires
             ,
             waues
             ,
             and
             stormes
             ,
             running
             from
             Sea
             to
             Sea
             ,
             and
             from
             Port
             to
             Port
             ,
             if
             hee
             did
             not
             promise
             vnto
             himselfe
             great
             wealth
             ,
             in
             recompence
             of
             his
             voyages
             and
             trauailes
             .
             Yea
             ,
             Alexander
             himselfe
             going
             to
             the
             warre
             of
             Asia
             ,
             where
             hee
             should
             expose
             himselfe
             to
             a
             thousand
             dangers
             ,
             protested
             that
             he
             was
             wholly
             thrust
             on
             by
             Hope
             to
             enioy
             all
             the
             glory
             
             and
             treasures
             of
             the
             East
             ,
             by
             subduing
             those
             Barbarians
             .
             So
             as
             hope
             is
             as
             it
             were
             ,
             the
             soule
             of
             goodliest
             actions
             ,
             making
             vs
             to
             surmount
             all
             the
             difficulties
             and
             obstacles
             ,
             which
             might
             hinder
             the
             execution
             by
             the
             mollifying
             of
             our
             resolutions
             .
             Yea
             ,
             it
             is
             certaine
             ,
             that
             Courage
             hath
             alwayes
             beene
             held
             an
             effect
             of
             good
             hope
             :
             for
             when
             as
             man
             hopes
             to
             surmount
             those
             fearefull
             things
             ,
             which
             seeme
             to
             threaten
             him
             ,
             he
             goes
             couragiously
             to
             encounter
             them
             ;
             whereas
             when
             he
             is
             surprized
             by
             feare
             ,
             he
             faints
             ,
             and
             abandons
             himselfe
             vnto
             the
             misfortune
             ,
             his
             despaire
             rising
             from
             the
             difficulties
             which
             he
             apprehends
             in
             the
             good
             which
             he
             should
             hope
             for
             .
          
           
             But
             to
             haue
             full
             knowledge
             
             of
             this
             subiect
             ,
             and
             of
             the
             whole
             matter
             ,
             we
             must
             in
             the
             end
             of
             this
             chapter
             shew
             ,
             how
             despaire
             is
             contrary
             to
             hope
             ,
             and
             seek
             the
             reason
             why
             it
             may
             sometimes
             make
             men
             valiant
             ,
             and
             to
             winne
             great
             victories
             .
             First
             of
             all
             ,
             you
             must
             remember
             what
             wee
             haue
             formerly
             sayd
             ,
             that
             among
             the
             Passions
             of
             the
             soule
             ,
             they
             obserue
             two
             kinds
             of
             opposition
             .
             The
             first
             is
             found
             among
             those
             that
             haue
             contrary
             things
             for
             obiects
             :
             and
             that
             is
             onely
             a-among
             the
             passions
             of
             the
             Concupiscible
             part
             :
             as
             for
             example
             ,
             betwixt
             Loue
             and
             Hatred
             ,
             whereof
             the
             one
             regards
             the
             good
             ,
             and
             the
             other
             the
             euill
             .
             The
             second
             is
             obserued
             betwixt
             those
             that
             in
             truth
             regard
             the
             same
             obiect
             ,
             
             but
             with
             diuerse
             considerations
             ,
             and
             that
             is
             found
             among
             the
             Irascible
             passions
             ,
             whereof
             the
             one
             seekes
             the
             good
             ,
             and
             the
             other
             flies
             it
             ,
             by
             reason
             of
             the
             difficulty
             which
             doth
             inuiron
             it
             .
             As
             for
             example
             ,
             Courage
             and
             Feare
             do
             both
             regard
             an
             imminent
             danger
             ,
             which
             presents
             it selfe
             to
             the
             imagination
             ;
             but
             courage
             lookes
             vppon
             it
             to
             encounter
             and
             vanquish
             it
             ,
             and
             feare
             regards
             it
             to
             auoyd
             it
             and
             flye
             from
             it
             ,
             if
             it
             be
             in
             her
             power
             .
             After
             this
             manner
             then
             despaire
             is
             contrary
             to
             hope
             ,
             for
             that
             the
             obiect
             of
             hope
             which
             is
             a
             good
             difficult
             to
             obtaine
             ,
             drawes
             vs
             of
             the
             one
             side
             ,
             that
             is
             to
             say
             ,
             so
             farre
             as
             wee
             doe
             imagine
             a
             power
             to
             obtaine
             it
             .
             But
             it
             doth
             reiect
             vs
             
             on
             the
             other
             side
             ,
             as
             when
             we
             apprehend
             ,
             that
             wee
             haue
             no
             meanes
             to
             enioy
             it
             :
             for
             this
             apprehension
             daunts
             our
             resolution
             :
             or
             that
             ,
             as
             Aristotle
             teacheth
             ,
             the
             impossibility
             which
             wee
             imagine
             in
             things
             ,
             makes
             vs
             to
             giue
             ouer
             their
             pursuit
             .
          
           
             Wherefore
             in
             this
             consideration
             ,
             despaire
             is
             quite
             contrary
             to
             hope
             .
             But
             some
             one
             may
             say
             ,
             How
             comes
             it
             that
             many
             times
             in
             warre
             ,
             despaire
             makes
             men
             valiant
             ,
             and
             giues
             them
             great
             victories
             ,
             as
             well
             as
             Hope
             ,
             for
             that
             it
             is
             not
             the
             custom
             of
             nature
             to
             produce
             the
             like
             effects
             from
             contrary
             causes
             ?
             To
             which
             we
             answer
             ,
             that
             when
             in
             the
             midst
             of
             despaire
             men
             resolue
             to
             fight
             valiantly
             ,
             as
             we
             reade
             of
             the
             English
             in
             the
             plaines
             of
             
             Poictiers
             ,
             where
             they
             tooke
             one
             of
             our
             Kings
             prisoner
             ;
             it
             happens
             for
             that
             they
             haue
             not
             lost
             all
             hope
             :
             for
             they
             that
             see
             no
             apparence
             of
             safety
             by
             flying
             ,
             and
             apprehend
             that
             it
             cannot
             preserue
             them
             from
             falling
             into
             their
             enemies
             hands
             ,
             but
             will
             purchase
             them
             eternall
             shame
             with
             their
             miserie
             ;
             losing
             all
             hope
             of
             that
             side
             ,
             they
             resume
             new
             courage
             ,
             and
             resolue
             to
             sell
             their
             liues
             dearely
             ,
             and
             to
             reuenge
             their
             deaths
             gloriously
             .
             Wherefore
             great
             Captaines
             haue
             alwaies
             held
             opinion
             ,
             that
             enemies
             should
             not
             bee
             thrust
             into
             despaire
             beeing
             put
             to
             flight
             ,
             but
             rather
             make
             them
             a
             bridge
             of
             gold
             ,
             &
             to
             giue
             them
             meanes
             to
             passe
             riuers
             ,
             lest
             that
             finding
             themselues
             staied
             ,
             and
             
             despairing
             of
             all
             safety
             ,
             they
             should
             take
             more
             courage
             ,
             and
             generously
             reuenge
             their
             first
             basenesse
             ,
             by
             a
             cruell
             slaughter
             of
             their
             enemies
             .
          
        
      
       
         
           
             Of
             Choler
             .
             CHAP.
             1.
             
          
           
             OF
             all
             the
             passions
             of
             the
             soule
             ,
             there
             is
             not
             any
             one
             that
             takes
             such
             deepe
             root
             ,
             or
             extends
             her
             branches
             farther
             then
             Choler
             ;
             wherof
             ,
             neither
             age
             ,
             condition
             ,
             people
             ,
             nor
             nation
             ,
             are
             fully
             exempt
             .
             There
             are
             whole
             Countries
             which
             liuing
             vnder
             a
             sharp
             &
             rough
             climate
             ,
             are
             not
             acquainted
             with
             pleasures
             :
             
             There
             are
             others
             ,
             who
             contenting
             ▪
             themselues
             with
             those
             benefits
             which
             nature
             presents
             vnto
             them
             ,
             are
             not
             enflamed
             with
             any
             ambition
             .
             Some
             there
             be
             ,
             to
             whom
             misery
             is
             familiar
             ,
             as
             they
             fear
             not
             any
             accidents
             of
             fortune
             .
             But
             there
             is
             not
             any
             ,
             ouer
             whom
             Choler
             doth
             not
             exercise
             her
             power
             ,
             and
             shew
             the
             excesse
             of
             her
             rage
             :
             Yea
             ,
             she
             enflames
             whole
             kingdomes
             and
             Empires
             ;
             whereas
             the
             other
             passions
             doe
             onely
             trouble
             and
             agitate
             priuate
             persons
             .
          
           
             Wee
             haue
             neuer
             seene
             a
             whole
             Nation
             surprized
             with
             the
             loue
             of
             one
             woman
             .
             It
             was
             neuer
             foūd
             ,
             that
             a
             whole
             City
             hath
             beene
             transported
             with
             a
             desire
             to
             heape
             vp
             treasure
             :
             Ambition
             doth
             
             puffe
             vp
             but
             certaine
             spirits
             .
             But
             we
             see
             Cities
             ,
             Prouinces
             ,
             and
             whole
             States
             ,
             enflamed
             with
             Choler
             ,
             and
             transported
             by
             this
             fury
             ,
             with
             a
             publicke
             conspiracy
             of
             great
             &
             small
             ,
             young
             and
             olde
             ,
             men
             ,
             and
             children
             ,
             Magistrates
             ,
             and
             multitude
             :
             we
             see
             Commonalties
             ,
             whom
             this
             fury
             hath
             incensed
             ,
             runne
             all
             to
             Armes
             ,
             to
             reuenge
             a
             disgrace
             ,
             or
             a
             wrong
             ,
             which
             they
             pretend
             hath
             beene
             done
             them
             .
             Wee
             haue
             also
             seene
             great
             and
             powerfull
             Armies
             ,
             which
             haue
             bene
             the
             terror
             of
             the
             world
             ,
             ruine
             themselues
             by
             this
             fury
             ,
             which
             hath
             thrust
             them
             into
             mutiny
             against
             their
             Commanders
             .
             Wherefore
             if
             there
             be
             any
             passion
             which
             is
             pernicious
             vnto
             man-kind
             ,
             it
             is
             this
             ,
             which
             seemes
             neither
             
             to
             haue
             bounds
             nor
             limits
             ,
             nor
             any
             shew
             of
             reason
             .
             It
             shall
             bee
             therefore
             fit
             to
             know
             the
             nature
             ,
             properties
             ,
             and
             effects
             thereof
             ;
             to
             the
             end
             ,
             wee
             may
             finde
             out
             some
             remedy
             ,
             to
             diuert
             the
             miseries
             which
             shee
             brings
             into
             the
             world
             .
          
           
             Let
             vs
             begin
             by
             the
             Definition
             ,
             which
             giues
             a
             full
             light
             of
             the
             Essence
             of
             the
             thing
             ,
             and
             makes
             vs
             to
             know
             perfectly
             .
          
           
             Choler
             
               is
               an
               ardent
               passion
               ,
               which
               vpon
               the
               apparence
               there
               is
               to
               be
               able
               to
               reuenge
               our selues
               ,
               incites
               vs
               to
               a
               feeling
               of
               a
               contempt
               and
               sensible
               iniury
               ,
               which
               we
               beleeue
               hath
               been
               vniustly
               done
               ,
               either
               to
               our selues
               ,
               or
               to
               those
               we
               loue
               .
            
             Whereby
             it
             appeares
             first
             ,
             that
             Choler
             is
             accompanied
             with
             a
             heate
             ,
             
             which
             is
             framed
             and
             ingendred
             in
             vs
             ,
             for
             that
             this
             passion
             enflames
             the
             blood
             and
             spirits
             ,
             which
             are
             about
             the
             heart
             ,
             by
             meanes
             of
             the
             gall
             ,
             which
             in
             this
             heat
             exhales
             it selfe
             ,
             and
             ascends
             vnto
             the
             braine
             ,
             where
             it
             troubles
             our
             imagination
             .
             This
             heate
             differs
             from
             that
             which
             proceedes
             from
             loue
             ,
             for
             that
             the
             heate
             which
             is
             found
             in
             loue
             ,
             tending
             to
             the
             thing
             beloued
             to
             vnite
             it selfe
             with
             it
             ,
             is
             mixt
             with
             a
             certaine
             sweetenesse
             ,
             so
             as
             the
             Philosophers
             compare
             it
             to
             the
             moderate
             heate
             of
             the
             ayre
             or
             blood
             .
          
           
             Wherefore
             we
             say
             ,
             that
             sanguine
             complexions
             are
             most
             capable
             of
             loue
             ,
             &
             that
             the
             bounty
             of
             the
             liuer
             wheras
             the
             blood
             is
             framed
             ,
             induceth
             to
             loue
             .
             But
             the
             heate
             of
             
             Choler
             is
             boyling
             ,
             full
             of
             bitternesse
             ,
             and
             accompanied
             with
             sharpenes
             ,
             which
             tends
             to
             the
             destruction
             of
             the
             obiect
             which
             it
             pursues
             ,
             and
             is
             properly
             like
             to
             the
             heate
             of
             a
             great
             fire
             ,
             or
             to
             adust
             choler
             extraordinarily
             mooued
             ,
             which
             consumes
             the
             subiect
             whereunto
             it
             is
             fixed
             ,
             and
             therefore
             the
             Philosophers
             maintaine
             ,
             that
             it
             proceedes
             from
             the
             gall
             .
          
           
             It
             appeares
             also
             by
             the
             Definition
             of
             Choler
             ,
             that
             she
             hath
             alwayes
             for
             obiect
             the
             particular
             persons
             which
             haue
             wronged
             vs.
             Wherein
             she
             differs
             from
             hatred
             ,
             which
             extends
             to
             a
             multitude
             of
             men
             .
             As
             for
             example
             ,
             wee
             detest
             all
             murtherers
             ,
             all
             theeues
             ,
             all
             poysoners
             ,
             and
             all
             slanderers
             :
             euen
             as
             wee
             abhorre
             
             all
             serpents
             ,
             vipers
             and
             venemous
             beasts
             .
             And
             therefore
             it
             is
             not
             sufficient
             to
             satisfie
             our
             Choler
             ,
             that
             he
             that
             hath
             done
             vs
             wrong
             fall
             into
             some
             disaster
             ,
             which
             might
             suffice
             to
             giue
             satisfaction
             to
             our
             hatred
             :
             But
             moreouer
             (
             to
             giue
             vs
             full
             contentment
             )
             hee
             must
             know
             that
             we
             haue
             procured
             him
             this
             crosse
             ,
             and
             that
             wee
             are
             the
             authors
             of
             the
             reuenge
             and
             afflictions
             which
             he
             endures
             .
          
           
             So
             Vlysses
             hauing
             put
             out
             the
             eye
             of
             Cyclops
             ,
             dissembled
             his
             name
             no
             longer
             ,
             as
             he
             had
             done
             before
             ,
             but
             would
             make
             himselfe
             knowne
             vnto
             him
             ;
             as
             if
             he
             had
             not
             bene
             sufficiently
             reuenged
             of
             this
             monster
             ,
             vnlesse
             hee
             had
             let
             him
             know
             that
             he
             was
             the
             author
             of
             his
             disaster
             .
             We
             learne
             
             also
             by
             the
             same
             definition
             ,
             that
             to
             incense
             vs
             to
             Choller
             ,
             it
             is
             necessary
             ,
             that
             he
             who
             is
             theobiect
             haue
             done
             vs
             wrōg
             ;
             or
             to
             some
             one
             whō
             we
             loue
             ,
             or
             that
             belongs
             vnto
             vs.
             As
             for
             example
             ,
             wee
             are
             discontented
             with
             those
             that
             wound
             our
             reputation
             ,
             which
             attempt
             against
             our
             liues
             ;
             which
             crosse
             our
             pleasures
             ,
             or
             vndertake
             any
             thing
             against
             our
             kinsfolkes
             or
             friends
             :
             But
             wee
             cannot
             bee
             angry
             with
             him
             which
             causeth
             a
             Iew
             to
             be
             put
             vnto
             the
             chaine
             at
             Constantinople
             ,
             or
             a
             Moore
             to
             be
             whipt
             at
             Rome
             ;
             for
             that
             the
             outrage
             done
             vnto
             these
             persons
             doth
             nothing
             concerne
             vs.
             But
             if
             it
             doe
             casually
             happen
             that
             one
             man
             is
             angry
             against
             another
             ,
             hauing
             receiued
             no
             
             cause
             of
             distaste
             from
             him
             ,
             only
             by
             a
             certaine
             antipathy
             and
             contrariety
             of
             humors
             ▪
             the
             reason
             is
             ,
             for
             that
             in
             this
             naturall
             antipathy
             ,
             he
             that
             is
             angry
             against
             the
             other
             ,
             conceiues
             in
             his
             imaginatiō
             that
             hee
             is
             able
             to
             do
             him
             some
             wrong
             ,
             or
             at
             the
             least
             he
             hath
             such
             a
             distaste
             of
             him
             as
             it
             is
             troublesome
             vnto
             him
             to
             looke
             on
             him
             .
          
           
             So
             as
             this
             antipathy
             supplies
             the
             place
             of
             an
             iniury
             ,
             and
             workes
             the
             same
             effect
             that
             the
             imagination
             did
             to
             haue
             receiued
             some
             wrong
             .
          
           
             Wee
             gather
             also
             from
             the
             same
             definitiō
             ,
             that
             to
             excite
             Choler
             we
             must
             imagine
             that
             wee
             are
             able
             to
             execute
             the
             reuenge
             whereunto
             we
             aspire
             :
             And
             therefore
             wee
             dare
             not
             be
             angry
             ,
             or
             at
             the
             least
             verie
             
             lightly
             ,
             against
             kings
             ,
             and
             great
             personages
             that
             haue
             wronged
             vs
             ;
             for
             that
             wee
             know
             their
             authority
             protects
             them
             from
             our
             reuenge
             .
          
           
             Yea
             there
             hath
             bene
             a
             father
             ,
             whose
             son
             a
             great
             King
             hauing
             slaine
             in
             the
             middest
             of
             his
             cups
             with
             the
             shot
             of
             an
             arrow
             ,
             supprest
             his
             griefe
             in
             such
             sort
             (
             seeing
             hee
             could
             not
             reuenge
             it
             )
             as
             forbearing
             to
             complaine
             of
             this
             monstous
             cruelty
             ,
             hee
             commended
             the
             Princes
             dexterity
             in
             shooting
             .
             But
             we
             may
             say
             ,
             that
             this
             actiō
             sauored
             more
             of
             flattery
             then
             of
             constancy
             ,
          
           
             For
             the
             last
             obseruation
             we
             must
             remember
             that
             the
             causes
             which
             excite
             Choler
             are
             not
             alwayes
             true
             ,
             but
             many
             
             times
             are
             such
             as
             we
             frame
             in
             our
             owne
             imaginations
             ;
             for
             this
             Passion
             with
             her
             other
             defects
             hath
             also
             that
             euill
             ,
             that
             she
             is
             witty
             to
             finde
             out
             meanes
             to
             cloake
             her
             violence
             and
             fury
             .
             As
             it
             appeared
             in
             that
             Roman
             ,
             who
             transported
             with
             this
             fury
             ,
             supposed
             three
             crimes
             to
             put
             three
             innocents
             to
             death
             ,
             vnder
             some
             colour
             of
             Iustice.
             By
             that
             which
             we
             haue
             formerly
             sayd
             ,
             it
             may
             be
             gathered
             that
             Choler
             is
             alwayes
             accompanied
             with
             some
             kind
             of
             pleasure
             ,
             which
             proceeds
             from
             the
             hope
             we
             haue
             to
             reuenge
             the
             wrong
             which
             hath
             beene
             done
             vs.
             For
             there
             is
             a
             content
             to
             promise
             vnto
             our selues
             to
             bee
             able
             to
             attaine
             vnto
             that
             which
             wee
             desire
             passionately
             ;
             whereas
             no
             man
             
             man
             wisheth
             for
             those
             things
             which
             he
             thinkes
             are
             aboue
             his
             power
             .
             Wherefore
             as
             he
             that
             is
             incensed
             against
             any
             one
             ,
             pursues
             a
             reuenge
             whereunto
             hee
             thinkes
             hee
             may
             attaine
             ,
             this
             hope
             fills
             his
             soule
             with
             ioy
             ,
             and
             giues
             him
             a
             singular
             content
             ;
             wherefore
             Homer
             makes
             Achilles
             to
             say
             ,
             that
             Choler
             disperseth
             it selfe
             in
             the
             hearts
             of
             generous
             men
             ,
             with
             a
             sweetnes
             which
             exceeds
             that
             of
             hony
             .
          
           
             But
             this
             great
             content
             doth
             not
             only
             arise
             from
             the
             hope
             wee
             haue
             to
             bee
             able
             to
             reuenge
             our selues
             ;
             but
             it
             also
             proceeds
             from
             the
             working
             of
             our
             imagination
             ,
             which
             thinking
             continually
             of
             the
             same
             obiect
             of
             reuenge
             ,
             breeds
             in
             vs
             a
             pleasure
             like
             
             vnto
             that
             which
             they
             feele
             that
             haue
             delightful
             dreams
             ,
             and
             which
             take
             pleasure
             in
             their
             vaine
             apparitions
             .
             Yet
             we
             must
             remember
             that
             Choler
             is
             also
             full
             of
             griefe
             and
             bitternesse
             ,
             for
             that
             it
             propounds
             the
             iniury
             receiued
             ,
             the
             which
             shee
             cannot
             easily
             disgest
             ,
             presupposing
             that
             it
             is
             accompanied
             with
             some
             notable
             contempt
             which
             tends
             to
             the
             impayring
             of
             his
             honor
             and
             reputation
             .
             So
             as
             the
             sweetnesse
             which
             is
             found
             growes
             from
             the
             opinion
             of
             reuenge
             ;
             and
             the
             bitternesse
             proceeds
             from
             the
             conceite
             of
             the
             iniury
             which
             we
             cannot
             endure
             .
             Finally
             ,
             as
             our
             Choler
             is
             inflamed
             by
             the
             contempt
             and
             bad
             opinion
             which
             they
             seeme
             to
             haue
             of
             vs
             ;
             as
             there
             are
             diuerse
             
             kinds
             of
             contempt
             ,
             so
             it
             may
             grow
             from
             diuerse
             subiects
             .
             For
             many
             times
             although
             the
             contempt
             be
             not
             accompanied
             with
             any
             iniury
             ,
             making
             only
             a
             shew
             that
             they
             do
             not
             hold
             vs
             in
             such
             esteeme
             as
             we
             thinke
             wee
             are
             worthy
             of
             ,
             this
             simple
             contempt
             prouoketh
             vs
             to
             Choler
             ,
             holding
             our selues
             wronged
             ,
             for
             that
             wee
             are
             not
             honored
             as
             we
             thinke
             wee
             haue
             deserued
             .
          
           
             As
             if
             we
             should
             yeeld
             to
             a
             King
             all
             the
             honors
             of
             the
             world
             ,
             and
             yet
             forbeare
             to
             giue
             him
             the
             title
             of
             a
             King
             ,
             this
             were
             sufficient
             to
             enflame
             his
             Choler
             :
             At
             it
             appeared
             in
             Alexander
             ,
             to
             whom
             Darius
             hauing
             written
             a
             letter
             full
             of
             great
             and
             large
             offers
             ,
             but
             had
             forgot
             to
             giue
             
             him
             the
             title
             of
             King
             ;
             this
             generous
             spirit
             bare
             it
             so
             impatiently
             ,
             as
             in
             the
             end
             of
             that
             which
             he
             sent
             for
             an
             answere
             ,
             hee
             added
             for
             the
             last
             conclusion
             of
             all
             their
             conferences
             by
             writing
             ,
             
               Finally
               ,
               when
               thou
               writest
               vnto
               me
               ,
               remember
               that
               it
               is
               not
               only
               to
               a
               King
               ,
               but
               euen
               to
               thy
               King
               that
               thou
               writest
               .
            
             The
             which
             hee
             added
             for
             that
             hee
             had
             defeated
             Darius
             in
             battaile
             .
             In
             truth
             he
             that
             yeelds
             not
             to
             any
             one
             the
             honour
             that
             is
             due
             vnto
             him
             ,
             makes
             shew
             to
             contemne
             him
             ,
             and
             that
             he
             deserues
             not
             the
             honor
             which
             he
             doth
             enioy
             :
             For
             that
             if
             hee
             regarded
             him
             as
             hee
             ought
             ,
             hee
             would
             not
             seeke
             to
             diminish
             those
             honors
             which
             all
             the
             world
             besides
             yeeld
             vnto
             him
             .
             And
             therefore
             we
             may
             prouoke
             any
             
             one
             to
             Choler
             by
             our
             silence
             ,
             for
             that
             it
             may
             bee
             a
             signe
             of
             our
             contempt
             .
             But
             the
             wrong
             wee
             receiue
             from
             those
             which
             depraue
             vs
             openly
             ,
             and
             dishonor
             vs
             either
             in
             deed
             or
             word
             without
             any
             cause
             ,
             is
             more
             hard
             to
             disgest
             .
             For
             that
             he
             which
             doth
             this
             outrage
             without
             any
             subiect
             ,
             makes
             a
             visible
             demonstration
             that
             he
             doth
             not
             esteeme
             vs
             :
             it
             being
             most
             euident
             that
             when
             as
             wee
             hold
             any
             good
             regard
             of
             a
             man
             ,
             we
             are
             careful
             not
             to
             offend
             him
             without
             cause
             ;
             yea
             wee
             endeauor
             to
             insinuate
             our selues
             into
             his
             friendship
             .
          
           
             There
             is
             another
             kind
             of
             contempt
             which
             prouokes
             Choler
             more
             then
             that
             whereof
             wee
             haue
             spoken
             ;
             as
             when
             any
             one
             takes
             a
             pleasure
             to
             
             wrong
             vs
             and
             to
             crosse
             our
             dessignes
             ,
             reaping
             no
             profit
             by
             the
             crosses
             which
             he
             giues
             vs
             ,
             but
             the
             contentment
             to
             haue
             crost
             vs
             ,
             and
             to
             haue
             hindred
             the
             course
             of
             our
             intentions
             .
             For
             it
             is
             an
             apparent
             signe
             of
             a
             wonderful
             contempt
             ,
             seeing
             that
             he
             wrongs
             vs
             in
             a
             thing
             whereof
             hee
             reapes
             no
             profit
             but
             the
             discontent
             hee
             giues
             vs
             ,
             &
             withall
             he
             shewes
             to
             haue
             an
             opinion
             that
             wee
             are
             not
             able
             to
             hurt
             him
             ;
             otherwise
             he
             would
             apprehend
             to
             wrong
             vs
             vpon
             so
             weake
             a
             subiect
             :
             and
             that
             hee
             attends
             no
             kind
             of
             goodnesse
             from
             vs
             ;
             for
             if
             hee
             did
             hope
             to
             reape
             any
             profit
             by
             our
             friendship
             ,
             hee
             would
             seeke
             it
             and
             cherish
             it
             by
             all
             good
             offices
             ,
             and
             not
             take
             that
             liberty
             to
             discontent
             vs.
             
             So
             as
             hauing
             so
             many
             testimonies
             of
             contempt
             ,
             and
             of
             the
             little
             esteeme
             hee
             makes
             of
             vs
             ,
             we
             thinke
             wee
             haue
             iust
             cause
             to
             bee
             moued
             ,
             and
             to
             reuenge
             our selues
             of
             him
             .
             But
             when
             as
             this
             contempt
             proceeds
             to
             outrages
             ,
             and
             that
             any
             one
             without
             cause
             seekes
             to
             blemish
             our
             reputation
             by
             scandalous
             reports
             made
             in
             companies
             :
             Then
             our
             Choler
             hath
             no
             bounds
             ,
             but
             is
             inflamed
             beyond
             measure
             ,
             and
             makes
             vs
             burne
             with
             desire
             to
             reuenge
             so
             great
             an
             affront
             .
          
           
             In
             like
             manner
             he
             ,
             who
             without
             prouocation
             doth
             vs
             wrong
             both
             by
             word
             and
             deed
             ,
             and
             who
             dissembles
             not
             his
             bad
             disposition
             ,
             but
             doth
             publish
             it
             in
             all
             places
             ,
             makes
             shew
             that
             hee
             doth
             wonderfully
             
             contemne
             vs.
             For
             as
             he
             is
             not
             ignorant
             ,
             that
             so
             sensible
             an
             iniury
             deserues
             reuēge
             ,
             seeing
             that
             he
             makes
             no
             difficulty
             to
             doe
             it
             ,
             but
             in
             despight
             defames
             vs
             in
             all
             companies
             where
             he
             comes
             ;
             hee
             shewes
             plainely
             how
             basely
             he
             esteemes
             vs
             ,
             and
             that
             hee
             thinkes
             wee
             are
             either
             too
             faint-hearted
             to
             vndertake
             ,
             or
             to
             weake
             to
             execute
             the
             reuenge
             ,
             which
             so
             sensible
             an
             affront
             deserues
             .
          
           
             In
             the
             meane
             time
             we
             suppose
             that
             hee
             which
             hath
             wronged
             vs
             in
             this
             manner
             ,
             doth
             it
             for
             his
             pleasure
             ,
             hauing
             not
             giuen
             him
             any
             apparent
             subiect
             of
             discontent
             :
             for
             if
             it
             were
             to
             repell
             a
             former
             iniury
             which
             hee
             had
             receiued
             from
             vs
             ,
             it
             were
             no
             more
             a
             contempt
             or
             an
             outrage
             ,
             
             but
             a
             reuenge
             which
             he
             would
             take
             of
             vs.
             
          
           
             But
             you
             must
             not
             wonder
             at
             that
             which
             we
             haue
             said
             ,
             that
             there
             are
             some
             people
             ,
             which
             take
             a
             delight
             to
             commit
             outrages
             :
             and
             the
             reason
             is
             ,
             for
             that
             naturally
             men
             cannot
             endure
             that
             any
             one
             should
             exceede
             them
             in
             those
             things
             wherein
             they
             take
             delight
             :
             yea
             ,
             they
             desire
             to
             excell
             those
             whom
             they
             thinke
             are
             competitors
             with
             them
             in
             that
             which
             they
             vndertake
             .
             Wherefore
             if
             they
             encounter
             any
             one
             that
             is
             able
             to
             oppose
             himselfe
             against
             thē
             ,
             they
             contend
             with
             him
             ,
             and
             vpon
             the
             first
             occasion
             doe
             him
             some
             affront
             ,
             to
             the
             end
             they
             may
             shewe
             how
             much
             they
             exceede
             him
             in
             power
             .
             And
             therefore
             yong
             
             men
             ,
             and
             such
             as
             are
             rich
             and
             powerfull
             ,
             doe
             most
             commonly
             fall
             into
             this
             excesse
             .
             For
             young
             men
             ,
             and
             such
             as
             haue
             their
             blood
             hot
             and
             boyling
             ,
             are
             wonderfully
             ready
             to
             commit
             insolencies
             :
             and
             as
             if
             they
             wanted
             better
             imployments
             ,
             they
             busie
             thēselues
             to
             doe
             harme
             ;
             yea
             ,
             vnto
             those
             which
             haue
             not
             offended
             them
             .
             Whereof
             wee
             haue
             great
             and
             notable
             examples
             in
             the
             life
             of
             Alcibiades
             ,
             who
             scandalized
             the
             whole
             City
             of
             Athens
             ,
             by
             the
             insolency
             of
             his
             actions
             .
          
           
             Rich
             men
             in
             like
             manner
             ,
             and
             such
             as
             are
             powerfull
             ,
             are
             full
             of
             this
             vaine
             ambition
             to
             seem
             great
             ,
             by
             the
             outrages
             they
             doe
             to
             their
             inferiours
             ,
             imagining
             that
             this
             insolency
             is
             a
             marke
             of
             their
             
             greatnesse
             .
             For
             they
             presuppose
             that
             they
             are
             farre
             aduanced
             aboue
             those
             ,
             whom
             they
             dare
             so
             visibly
             wrong
             .
             And
             therefore
             they
             take
             a
             certaine
             kinde
             of
             content
             ,
             to
             do
             them
             some
             affront
             ,
             which
             is
             also
             the
             ordinary
             end
             that
             they
             propound
             vnto
             themselues
             ,
             which
             take
             a
             delight
             to
             wrong
             others
             .
          
           
             Finally
             ,
             we
             must
             remember
             ,
             that
             men
             are
             commonly
             moued
             to
             Choler
             ,
             when
             as
             they
             see
             themselues
             contemned
             in
             any
             of
             those
             manners
             which
             we
             haue
             related
             .
             And
             if
             we
             shall
             seeke
             the
             cause
             in
             the
             Center
             ,
             wee
             shall
             finde
             that
             the
             reason
             is
             ,
             for
             that
             men
             desire
             passionately
             to
             see
             themselues
             honoured
             ,
             and
             they
             beleeue
             ,
             that
             such
             as
             are
             inferior
             vnto
             them
             ,
             bee
             it
             
             in
             nobility
             ,
             power
             ,
             vertue
             ,
             or
             any
             other
             eminent
             quality
             ,
             are
             bound
             to
             yeeld
             them
             all
             sorts
             of
             duty
             and
             respect
             .
          
           
             Rich
             men
             also
             will
             bee
             reuerenced
             and
             respected
             by
             the
             poorer
             sort
             ,
             who
             are
             inferior
             vnto
             them
             in
             the
             goods
             of
             fortune
             .
             And
             hee
             that
             is
             indowed
             with
             singular
             eloquence
             ,
             desires
             that
             such
             as
             haue
             not
             attained
             to
             the
             like
             perfection
             ,
             should
             acknowledge
             the
             aduantage
             he
             hath
             ouer
             them
             .
          
           
             In
             like
             manner
             men
             of
             authority
             and
             command
             ,
             will
             haue
             such
             as
             are
             subiect
             to
             their
             gouernement
             ,
             honour
             them
             with
             their
             seruice
             .
             And
             if
             their
             inferiours
             faile
             to
             yeeld
             them
             the
             honor
             which
             they
             think
             is
             due
             vnto
             them
             ,
             they
             cannot
             endure
             this
             iniury
             ,
             
             but
             fall
             into
             rage
             ;
             which
             makes
             them
             to
             seeke
             all
             occasions
             to
             punish
             this
             contempt
             .
          
           
             And
             therefore
             it
             was
             truly
             said
             ,
             That
             the
             indignation
             of
             a
             King
             is
             great
             and
             fearefull
             ;
             for
             that
             when
             as
             a
             great
             king
             is
             incensed
             against
             any
             one
             that
             is
             not
             of
             his
             quality
             ,
             although
             he
             temper
             and
             moderate
             his
             choler
             for
             a
             time
             ,
             yet
             hee
             smothers
             it
             in
             his
             brest
             ,
             and
             is
             neuer
             satisfied
             vntill
             hee
             hath
             made
             him
             feele
             the
             effects
             of
             his
             power
             ,
             that
             durst
             presume
             to
             offend
             him
             .
          
           
             Wherefore
             an
             Ancient
             said
             ,
             that
             Choler
             encountering
             with
             a
             great
             power
             ,
             was
             like
             a
             thunder-bolt
             ,
             which
             breakes
             in
             peeces
             whatsoeuer
             stands
             in
             its
             way
             .
             But
             not
             
             onely
             Kings
             ,
             but
             euery
             priuate
             person
             is
             impatient
             to
             see
             himselfe
             contemned
             by
             those
             which
             are
             his
             inferiours
             .
             And
             to
             speake
             truth
             ,
             there
             is
             nothing
             but
             the
             wisedome
             of
             God
             ,
             and
             the
             Law
             of
             Iesus
             Christ
             ,
             that
             can
             pull
             out
             of
             our
             soules
             ,
             this
             feeling
             of
             a
             contempt
             ,
             or
             of
             an
             iniurie
             receiued
             vnworthily
             .
          
           
             For
             a
             conclusion
             of
             this
             chapter
             ,
             we
             will
             obserue
             ,
             that
             Philosophers
             make
             three
             kindes
             of
             Choler
             :
             and
             that
             as
             among
             serpents
             ,
             there
             are
             Aspickes
             ,
             Vipers
             ,
             and
             Dragons
             ,
             whose
             poyson
             encreaseth
             daily
             ;
             so
             they
             hold
             opinion
             ,
             that
             of
             these
             diuerse
             kindes
             of
             Choler
             ,
             some
             are
             accompanied
             with
             more
             violence
             ,
             and
             shew
             more
             fire
             then
             the
             rest
             .
             For
             there
             is
             a
             
             kinde
             of
             Choler
             ,
             whose
             motions
             are
             sudden
             and
             prompt
             and
             which
             enflame
             vpon
             the
             first
             occasions
             ,
             and
             the
             first
             obiects
             which
             present
             themselues
             .
          
           
             Aristotle
             calls
             those
             that
             are
             subiect
             to
             this
             passion
             ,
             sudden
             ,
             actiue
             ,
             cholerick
             ,
             and
             adust
             ;
             for
             that
             this
             suddennesse
             to
             bee
             mooued
             ,
             riseth
             from
             the
             abundance
             of
             adust
             choler
             ,
             or
             from
             the
             gall
             .
             But
             as
             it
             is
             kindled
             suddenly
             ,
             so
             it
             is
             quencht
             with
             little
             paine
             ,
             like
             vnto
             the
             waues
             of
             the
             Sea
             ,
             which
             rise
             and
             breake
             at
             the
             same
             instant
             There
             is
             another
             kind
             of
             Choler
             ,
             which
             takes
             roote
             ,
             and
             is
             fashioned
             in
             the
             soule
             ,
             by
             a
             long
             continuance
             of
             time
             ,
             during
             the
             which
             ,
             man
             doth
             represent
             vnto
             himselfe
             the
             forme
             of
             
             that
             party
             which
             hath
             wronged
             him
             ,
             and
             preserues
             the
             memory
             of
             the
             iniury
             he
             hath
             receiued
             .
          
           
             Aristotle
             tearmes
             these
             men
             sharpe
             ,
             bitter
             ,
             and
             secret
             :
             Such
             was
             the
             choler
             of
             Achilles
             ,
             which
             the
             death
             o●
             so
             many
             braue
             Princes
             slaine
             at
             the
             siege
             of
             Troy
             ,
             during
             his
             despight
             ,
             could
             hardly
             mollifie
             .
             There
             is
             a
             third
             kinde
             (
             although
             it
             differs
             not
             much
             from
             the
             second
             )
             the
             which
             doth
             wholly
             transport
             men
             ,
             torments
             them
             perpetually
             ,
             and
             neuer
             giues
             them
             any
             rest
             ,
             vntill
             they
             haue
             satisfied
             their
             reuenge
             .
             Aristotle
             calls
             those
             that
             are
             agitated-with
             this
             frenzy
             ,
             violent
             ,
             outragious
             ,
             and
             insupportable
             .
             The
             first
             is
             found
             in
             the
             best
             dispositions
             ,
             but
             the
             two
             other
             
             are
             signes
             of
             bad
             inclinations
             .
             To
             conclude
             ,
             there
             is
             not
             any
             one
             of
             them
             ,
             but
             we
             should
             auoyde
             and
             flie
             from
             ,
             as
             a
             poyson
             which
             kills
             charity
             ,
             which
             should
             shine
             in
             all
             the
             motions
             and
             actions
             of
             Christians
             .
             And
             if
             we
             are
             at
             any
             time
             surprized
             ,
             let
             vs
             bee
             angry
             ,
             but
             sinne
             not
             ;
             let
             Nature
             worke
             her
             first
             effect
             ,
             but
             let
             vs
             stay
             her
             violence
             ,
             and
             aboue
             all
             ,
             let
             not
             the
             Sunne
             go
             downe
             vpon
             our
             wrath
             .
          
        
         
           
           
             Of
             those
             against
             whom
             we
             are
             angry
             .
             CHAP.
             2.
             
          
           
             HEe
             which
             said
             that
             man
             was
             a
             creature
             which
             is
             passionate
             for
             glory
             ,
             seemes
             to
             haue
             discouered
             all
             the
             roots
             of
             Choler
             :
             for
             if
             we
             obserue
             the
             obiects
             which
             excite
             it
             ,
             and
             against
             whom
             we
             are
             angry
             ,
             we
             shall
             finde
             it
             generally
             true
             ,
             that
             it
             neuer
             discloseth
             it selfe
             in
             our
             hearts
             ,
             nor
             is
             framed
             in
             our
             soules
             ,
             but
             vpon
             a
             conceit
             we
             haue
             ,
             that
             they
             seeke
             to
             diminish
             our
             glory
             ,
             and
             to
             blemish
             our
             reputation
             ,
             
             with
             some
             notable
             contempt
             ,
             or
             by
             some
             great
             outrage
             which
             wee
             cannot
             beare
             :
             so
             as
             this
             passion
             is
             kindled
             first
             ,
             by
             a
             contempt
             and
             an
             iniury
             which
             we
             imagine
             we
             haue
             receiued
             ,
             the
             which
             maketh
             an
             impression
             in
             our
             soules
             :
             the
             griefe
             and
             discontent
             to
             haue
             beene
             wronged
             ,
             makes
             vs
             to
             seeke
             meanes
             for
             reuenge
             ,
             beeing
             thrust
             on
             by
             the
             nature
             of
             griefe
             ,
             which
             alwayes
             seekes
             ease
             ,
             and
             which
             in
             this
             occasion
             cannot
             finde
             it
             but
             onely
             in
             reuenge
             ,
             the
             desire
             whereof
             makes
             his
             heart
             to
             swell
             ,
             and
             stirres
             vp
             his
             courage
             .
             For
             it
             is
             certaine
             ,
             that
             reuenge
             quencheth
             the
             heate
             of
             Choler
             ,
             and
             we
             are
             pacified
             ,
             when
             as
             wee
             see
             the
             wrong
             which
             we
             haue
             receiued
             ,
             sufficiently
             
             punished
             :
             For
             that
             we
             conceiue
             by
             this
             meanes
             that
             our
             reputation
             is
             repaired
             ,
             and
             the
             contempt
             reuenged
             .
             But
             before
             this
             reuenge
             ,
             the
             griefe
             of
             the
             iniury
             stickes
             fast
             vnto
             our
             soules
             and
             imflames
             ,
             vs
             to
             seeke
             reparation
             .
          
           
             An
             Empresse
             of
             Constantinople
             hauing
             let
             slippe
             certaine
             words
             of
             contempt
             against
             Narses
             that
             generous
             Captaine
             ,
             who
             had
             reduced
             Italy
             vnder
             the
             obedience
             of
             the
             Empire
             :
             and
             sayd
             in
             disdaine
             that
             they
             must
             send
             for
             that
             Eunuch
             and
             make
             him
             spinne
             amongst
             her
             women
             ;
             this
             valiant
             man
             being
             incensed
             at
             this
             outrage
             ,
             protested
             in
             the
             middest
             of
             his
             griefe
             ,
             that
             hee
             would
             weaue
             such
             a
             webbe
             for
             the
             Emperour
             and
             
             his
             Empresse
             ,
             as
             all
             their
             power
             and
             industry
             should
             not
             be
             able
             to
             vndo
             :
             And
             thereupon
             he
             drew
             the
             Lombards
             into
             Italy
             ,
             and
             dismembred
             those
             goodly
             prouinces
             from
             the
             Empire
             :
             whereby
             it
             appeares
             how
             dangerous
             it
             is
             to
             incense
             a
             great
             spirit
             .
             Secondly
             ,
             when
             we
             are
             much
             transported
             with
             Passion
             ,
             and
             do
             vehemently
             affect
             any
             one
             thing
             ,
             wherein
             we
             are
             crost
             &
             haue
             some
             obstacle
             giuen
             vs
             ,
             be
             it
             directly
             or
             indirectly
             ,
             by
             ouert
             meanes
             ,
             or
             secret
             practizes
             ,
             our
             Choler
             is
             inflamed
             against
             those
             that
             are
             the
             authors
             of
             this
             let
             :
             And
             therefore
             sicke
             men
             are
             angry
             with
             such
             as
             to
             repaire
             their
             health
             ,
             refuse
             them
             water
             or
             fruits
             ,
             or
             some
             other
             thing
             which
             they
             earnestly
             desire
             :
             
             And
             they
             that
             are
             in
             loue
             ,
             frowne
             on
             them
             that
             flatter
             not
             their
             Passion
             ,
             and
             which
             seeke
             to
             diuert
             them
             from
             the
             pursuite
             of
             that
             they
             loue
             .
             But
             aboue
             all
             ,
             men
             are
             bitterly
             incensed
             ,
             when
             as
             they
             contemne
             their
             present
             condition
             ,
             and
             the
             estate
             whereunto
             some
             calamity
             or
             their
             owne
             indiscretion
             hath
             brought
             them
             .
          
           
             Hence
             grow
             the
             complaints
             and
             vexations
             of
             the
             miserable
             ,
             of
             poore
             people
             ,
             of
             the
             diseased
             ,
             of
             those
             which
             apprehend
             some
             notable
             afafliction
             ,
             and
             of
             those
             which
             see
             themselues
             exposed
             to
             the
             violence
             of
             the
             mighty
             ,
             yea
             there
             haue
             beene
             men
             which
             haue
             died
             of
             sorrow
             &
             griefe
             ,
             for
             that
             they
             were
             reprocht
             with
             an
             imperfection
             
             of
             nature
             which
             they
             broght
             with
             them
             into
             the
             world
             .
             Moreouer
             we
             are
             discontented
             against
             those
             who
             wee
             thinke
             are
             the
             authors
             or
             abettors
             of
             any
             disastrous
             accident
             which
             wee
             expected
             not
             ,
             holding
             them
             for
             our
             friends
             .
          
           
             For
             as
             any
             great
             felicity
             which
             befalls
             vs
             beyond
             our
             expectation
             ,
             fills
             vs
             with
             extraordinary
             ioy
             ;
             so
             great
             misfortunes
             which
             happen
             ,
             not
             foreseene
             ,
             and
             contrary
             to
             our
             expectance
             ,
             afflicts
             vs
             strangely
             ,
             and
             excites
             vs
             wonderfully
             to
             Choler
             .
             And
             sometimes
             the
             circumstance
             of
             places
             where
             wee
             are
             ,
             the
             humors
             ,
             wherein
             we
             are
             ,
             the
             time
             wherein
             they
             take
             vs
             ,
             with
             a
             thousand
             such
             like
             serue
             to
             prouoke
             vs
             to
             wrath
             .
             
             As
             for
             example
             when
             wee
             are
             sad
             and
             full
             of
             sorrow
             ,
             Choler
             doth
             easily
             become
             mistresse
             of
             our
             senses
             opprest
             with
             griefe
             :
             And
             in
             like
             manner
             ,
             if
             they
             giue
             vs
             any
             words
             of
             cōtempt
             in
             cōpany
             or
             before
             such
             persons
             as
             we
             loue
             ,
             we
             beare
             thē
             impatiently
             ,
             and
             let
             slippe
             the
             reines
             to
             Choler
             .
             These
             are
             the
             chiefe
             roots
             of
             anger
             which
             breeds
             in
             our
             soules
             ,
             and
             these
             are
             the
             powerfull
             obiects
             that
             may
             excite
             it
             .
          
           
             But
             moreouer
             there
             are
             other
             mouing
             causes
             which
             haue
             power
             to
             prouoke
             it
             ,
             although
             they
             bee
             alwayes
             grounded
             vpō
             the
             contempt
             which
             is
             done
             vs
             :
             For
             men
             are
             also
             discontented
             against
             those
             that
             cause
             them
             to
             suffer
             some
             indignity
             ,
             or
             that
             
             scoffe
             at
             them
             ,
             or
             at
             such
             persons
             whose
             reputations
             are
             as
             deere
             vnto
             them
             as
             their
             owne
             .
             So
             the
             Cittizens
             of
             Millan
             being
             beseeged
             by
             the
             Emperour
             Frederike
             ,
             hauing
             spoken
             something
             against
             the
             honor
             of
             the
             Empresse
             ,
             the
             Emperour
             bare
             it
             so
             impatiently
             ,
             as
             hauing
             them
             in
             his
             power
             ,
             he
             caused
             them
             to
             suffer
             all
             the
             indignities
             that
             might
             bee
             inflicted
             vpon
             the
             vanquished
             ;
             yea
             hee
             ruined
             their
             Citty
             and
             sowed
             it
             with
             salt
             ,
             to
             take
             from
             them
             all
             hope
             of
             rising
             or
             to
             see
             it
             built
             againe
             .
             The
             reason
             of
             this
             extraordinary
             Choler
             is
             ,
             for
             that
             these
             opprobrious
             scoffes
             are
             signes
             of
             a
             notable
             contempt
             .
             Men
             are
             also
             moued
             against
             those
             which
             do
             them
             some
             sensible
             
             outrage
             ,
             the
             which
             brings
             no
             profit
             to
             the
             author
             ,
             but
             dishonors
             him
             that
             receiues
             it
             .
             Wherefore
             Choler
             made
             a
             powerfull
             impression
             in
             the
             soule
             of
             the
             Emperour
             Iustinian
             the
             second
             ,
             by
             reason
             of
             the
             outrage
             which
             they
             of
             Constantinople
             (
             deposing
             him
             from
             the
             Empire
             )
             caused
             him
             to
             suffer
             ,
             in
             cutting
             off
             his
             nose
             ;
             who
             being
             restored
             to
             his
             estate
             ,
             whensoeuer
             there
             distilled
             any
             humor
             from
             his
             wound
             ,
             hee
             sent
             for
             some
             one
             of
             them
             whom
             he
             thought
             to
             haue
             had
             a
             part
             in
             the
             conspiracy
             ,
             and
             put
             him
             presently
             to
             death
             ,
             or
             sent
             him
             into
             exile
             .
          
           
             The
             reason
             is
             ,
             for
             that
             these
             kinds
             of
             outrages
             blemish
             the
             things
             wherein
             they
             take
             any
             kind
             of
             content
             ,
             as
             they
             that
             
             are
             passionatly
             affected
             to
             armes
             ,
             canno●
             endure
             to
             heare
             the
             profession
             taxed
             without
             Choler
             :
             Neither
             had
             it
             bene
             the
             meanes
             to
             winne
             any
             great
             fauour
             with
             
               Caesar
               ,
               Alexander
            
             ,
             and
             Great
             Henry
             ,
             to
             haue
             made
             discourses
             vnto
             them
             in
             disgrace
             of
             Martiall
             exercise
             .
          
           
             And
             in
             like
             manner
             they
             that
             loue
             Philosophy
             ,
             cannot
             see
             it
             contemned
             without
             perturbation
             .
             Yet
             wee
             must
             obserue
             ,
             that
             such
             as
             thinke
             they
             haue
             attained
             to
             the
             perfection
             of
             any
             thing
             ,
             are
             not
             so
             apt
             to
             bee
             moued
             for
             words
             that
             are
             spoken
             to
             the
             disgrace
             of
             their
             profession
             ,
             as
             they
             that
             haue
             but
             weake
             beginnings
             ,
             and
             are
             but
             new
             apprentices
             ;
             and
             which
             thinke
             they
             haue
             no
             
             great
             opinion
             of
             them
             ,
             or
             which
             know
             their
             owne
             defects
             :
             For
             these
             men
             are
             easily
             incensed
             for
             any
             thing
             that
             is
             spoken
             against
             the
             profession
             they
             imbrace
             :
             Whereas
             the
             others
             being
             assured
             by
             the
             knowledge
             they
             haue
             of
             their
             owne
             merits
             ,
             make
             shew
             to
             neglect
             the
             blame
             is
             giuen
             thē
             without
             iudgement
             .
             But
             there
             is
             no
             contempt
             more
             insupporable
             then
             that
             we
             receiue
             from
             our
             friends
             ,
             and
             from
             such
             as
             wee
             thinke
             are
             bound
             to
             contribute
             to
             our
             glory
             :
             for
             when
             as
             wee
             see
             that
             insteed
             of
             aduancing
             our
             honour
             they
             seeke
             to
             blemish
             it
             ,
             we
             can
             no
             longer
             maister
             our
             despight
             .
          
           
             Wherefore
             we
             haue
             seene
             great
             personages
             ,
             who
             finding
             
             themselues
             vnworthily
             intreated
             by
             their
             common-weale
             ,
             or
             by
             their
             Cittizens
             ,
             for
             whose
             preseruations
             they
             had
             exposed
             themselues
             to
             a
             thousand
             deaths
             ,
             haue
             borne
             this
             iniury
             so
             impatiently
             ,
             as
             they
             haue
             giuen
             way
             to
             despight
             ;
             and
             hauing
             no
             other
             meanes
             to
             reuenge
             this
             ingratitude
             ,
             for
             the
             last
             monument
             of
             their
             wrath
             ,
             haue
             denied
             their
             ashes
             vnto
             their
             Country
             ,
             desiring
             to
             be
             buried
             in
             other
             places
             .
             Wherefore
             the
             Ancients
             held
             opinion
             ,
             that
             the
             Choler
             of
             brethren
             was
             cruell
             and
             hard
             to
             pacifie
             :
             For
             that
             the
             loue
             of
             brethren
             being
             tyed
             by
             the
             most
             powerfull
             bonds
             of
             nature
             ,
             being
             once
             broken
             ,
             Choler
             turnes
             into
             fury
             ,
             which
             continues
             euen
             after
             death
             .
          
           
           
             Againe
             ,
             men
             are
             mooued
             against
             those
             which
             hauing
             made
             profession
             to
             honour
             them
             ,
             grow
             cold
             againe
             ,
             and
             yeeld
             them
             not
             that
             respect
             which
             they
             had
             formerly
             done
             :
             For
             that
             they
             imagine
             this
             coldnesse
             proceeds
             from
             some
             kind
             of
             contempt
             ,
             as
             if
             they
             had
             discouered
             some
             imperfection
             in
             them
             ,
             the
             which
             they
             had
             not
             formerly
             obserued
             :
             for
             they
             discourse
             in
             themselues
             ;
             if
             these
             men
             had
             not
             changed
             their
             opinions
             ,
             and
             if
             they
             had
             not
             conceiued
             some
             new
             contempt
             ,
             which
             withdrawes
             thē
             from
             vs
             ,
             they
             would
             liue
             as
             they
             had
             formerly
             done
             ;
             the
             which
             they
             neglecting
             ,
             they
             attribute
             it
             to
             an
             opinion
             which
             those
             men
             haue
             conceiued
             ,
             that
             insteed
             of
             honoring
             
             them
             ,
             they
             should
             bee
             honored
             by
             them
             .
          
           
             Men
             are
             also
             incensed
             against
             such
             as
             they
             hold
             ingrateful
             ,
             and
             who
             they
             think
             haue
             no
             feeling
             of
             the
             benefits
             they
             haue
             receiued
             from
             them
             :
             For
             they
             imagine
             that
             this
             ingratitude
             is
             a
             meere
             contempt
             both
             of
             them
             and
             of
             their
             fauors
             ,
             as
             if
             they
             had
             bene
             due
             vnto
             them
             ,
             or
             that
             they
             were
             much
             their
             inferiors
             .
             They
             are
             also
             discontented
             against
             those
             which
             take
             a
             contrary
             part
             to
             that
             which
             they
             imbrace
             ,
             which
             contradict
             their
             counsells
             ;
             oppose
             their
             resolutions
             ,
             and
             which
             are
             of
             another
             opiniō
             in
             all
             occasions
             which
             are
             offred
             :
             for
             they
             conceiue
             that
             this
             contradiction
             proceeds
             from
             the
             little
             esteeme
             the
             
             opponent
             makes
             of
             their
             sufficiency
             &
             industry
             ,
             and
             also
             from
             a
             concyit
             they
             haue
             to
             bee
             more
             capable
             and
             sufficient
             ,
             which
             is
             a
             visible
             contempt
             .
          
           
             But
             men
             are
             wonderfully
             incensed
             to
             see
             themselues
             disdained
             by
             the
             baser
             sort
             ,
             which
             are
             in
             no
             estimation
             ,
             holding
             this
             contempt
             to
             be
             much
             more
             insupportable
             ,
             then
             that
             of
             eminent
             persons
             ,
             and
             which
             are
             in
             reputation
             .
             The
             reason
             is
             ,
             for
             that
             as
             wee
             haue
             said
             ,
             Choler
             riseth
             from
             the
             indignity
             of
             the
             contempt
             ;
             but
             we
             cannot
             endure
             a
             contempt
             accōpanied
             with
             a
             greater
             indignity
             ,
             or
             a
             more
             sensible
             outrage
             then
             that
             which
             comes
             from
             base
             persons
             ,
             and
             which
             are
             our
             inferiours
             ,
             who
             should
             yeeld
             all
             
             honour
             and
             respect
             to
             those
             that
             exceed
             him
             in
             dignity
             and
             merit
             .
             Wherefore
             men
             of
             honor
             cannot
             endure
             but
             with
             much
             impatiency
             ,
             to
             see
             themselues
             contemned
             by
             the
             scum
             of
             the
             people
             .
          
           
             Men
             are
             also
             discontented
             against
             their
             friends
             ,
             if
             they
             refuse
             to
             commend
             them
             ,
             or
             to
             oblige
             them
             by
             their
             courtesies
             and
             fauours
             ,
             but
             especially
             if
             they
             doe
             the
             contrary
             :
             that
             is
             to
             say
             ,
             if
             they
             braue
             them
             ,
             and
             reiect
             them
             ,
             seeming
             to
             bee
             ignorant
             of
             their
             necessities
             ,
             or
             if
             they
             accommodate
             not
             themselues
             to
             their
             desires
             and
             passions
             .
             And
             in
             truth
             it
             is
             a
             great
             signe
             of
             contempt
             ,
             when
             as
             any
             one
             feignes
             not
             to
             know
             that
             which
             his
             friend
             desires
             and
             
             affects
             with
             passion
             :
             for
             that
             we
             striue
             to
             know
             the
             affaires
             and
             inclinations
             of
             those
             ,
             of
             whom
             we
             haue
             any
             care
             and
             loue
             dearely
             .
          
           
             Men
             are
             also
             incensed
             against
             those
             which
             reioyce
             at
             their
             calamities
             ,
             or
             haue
             not
             the
             true
             feeling
             they
             ought
             .
             For
             to
             scorne
             ,
             or
             take
             delight
             in
             them
             ,
             is
             a
             marke
             of
             Hatred
             ;
             and
             not
             to
             care
             for
             them
             ,
             is
             a
             signe
             of
             contempt
             .
             Men
             are
             also
             discontented
             with
             such
             as
             neglect
             them
             ,
             and
             hold
             it
             an
             indifferent
             thing
             to
             displease
             them
             ,
             or
             to
             doe
             an
             act
             that
             may
             offend
             them
             .
             Wherefore
             we
             doe
             commonly
             hate
             such
             as
             bring
             ill
             newes
             ,
             conceiuing
             that
             if
             they
             had
             borne
             vs
             the
             respect
             they
             ought
             ,
             they
             would
             not
             haue
             beene
             the
             
             messēgers
             of
             that
             which
             they
             knew
             wold
             afflict
             vs
             ,
             lest
             they
             shold
             giue
             vs
             occasion
             of
             discontent
             ,
             but
             would
             haue
             left
             the
             cōmission
             to
             some
             other
             .
          
           
             In
             like
             manner
             they
             are
             mooued
             against
             those
             which
             take
             delight
             in
             scandalous
             speeches
             made
             to
             the
             preiudice
             of
             their
             reputation
             ,
             or
             which
             laugh
             with
             the
             rest
             ,
             or
             take
             pleasure
             to
             be
             spectators
             of
             their
             miseries
             :
             for
             that
             the
             first
             argues
             a
             contempt
             ,
             and
             the
             second
             shewes
             an
             hatred
             .
             So
             as
             wee
             see
             true
             friends
             vndertake
             wordes
             of
             reproach
             deliuered
             in
             the
             absence
             of
             their
             friends
             ,
             and
             are
             mooued
             with
             griefe
             ,
             when
             as
             they
             happen
             to
             be
             spectators
             of
             their
             misfortunes
             .
             As
             it
             chanced
             to
             that
             poore
             man
             ,
             who
             held
             himselfe
             happy
             to
             
             be
             vpon
             the
             coast
             of
             Egypt
             ,
             not
             farre
             from
             Alexandria
             ,
             where
             as
             Pompeys
             slaues
             performed
             his
             last
             funerall
             rites
             ,
             to
             the
             end
             hee
             might
             witnesse
             his
             griefe
             ,
             and
             pitty
             for
             the
             misery
             of
             so
             great
             a
             Personage
             .
             But
             men
             are
             particularly
             mooued
             against
             those
             which
             contemne
             them
             before
             foure
             kindes
             of
             people
             :
             that
             is
             to
             say
             ,
             before
             those
             with
             whom
             they
             contend
             for
             honour
             and
             glory
             .
             As
             Alexander
             could
             not
             endure
             the
             contempt
             of
             those
             which
             preferred
             Darius
             before
             him
             :
             Nor
             Caesar
             such
             as
             equalled
             Pompey
             vnto
             him
             .
             Or
             before
             such
             as
             they
             admire
             ,
             or
             by
             whom
             they
             desire
             to
             be
             admired
             :
             As
             Alexander
             could
             not
             without
             griefe
             endure
             they
             should
             blemish
             the
             glory
             of
             his
             conquests
             before
             
             the
             Athenians
             :
             for
             that
             hauing
             their
             vertue
             in
             singular
             recommendation
             ,
             he
             desired
             in
             like
             manner
             to
             bee
             admired
             by
             them
             ,
             and
             attended
             from
             them
             the
             most
             glorious
             ornaments
             of
             his
             triumphes
             .
             Or
             before
             such
             as
             they
             loue
             and
             honour
             ,
             as
             children
             grow
             into
             choler
             against
             those
             that
             contemne
             them
             before
             their
             parents
             ;
             and
             he
             that
             is
             passionate
             in
             loue
             with
             a
             woman
             ,
             cannot
             endure
             an
             affront
             which
             is
             done
             him
             in
             her
             presence
             .
             Or
             else
             before
             those
             by
             whom
             he
             will
             be
             reuerenced
             :
             As
             fathers
             grow
             bitter
             against
             such
             as
             discouer
             their
             imperfections
             to
             their
             children
             ,
             by
             whom
             they
             cannot
             endure
             to
             be
             contemned
             .
          
           
             Moreouer
             ,
             men
             are
             discontented
             with
             those
             that
             
             contemne
             or
             offend
             such
             as
             are
             deare
             vnto
             them
             ,
             whom
             they
             are
             bound
             to
             assist
             ,
             vnlesse
             they
             will
             be
             partakers
             of
             their
             disgrace
             :
             the
             which
             hath
             bene
             the
             cause
             of
             great
             warres
             to
             reuenge
             an
             iniury
             done
             to
             the
             wiues
             ,
             daughters
             sisters
             ,
             and
             mothers
             of
             Kings
             :
             Princes
             hold
             thēselues
             interessed
             to
             reuēge
             the
             reproch
             done
             vnto
             those
             persōs
             ,
             that
             Nature
             hath
             tied
             vnto
             them
             by
             so
             powerfull
             bonds
             .
          
           
             Moreouer
             ,
             they
             are
             angry
             with
             such
             as
             doe
             not
             thanke
             them
             ,
             nor
             acknowledge
             the
             fauours
             they
             haue
             receiued
             from
             them
             :
             for
             when
             as
             they
             see
             themselues
             depriued
             of
             this
             iust
             acknowledgement
             ,
             which
             they
             had
             propounded
             vnto
             themselues
             ,
             for
             the
             fruite
             of
             their
             good
             turnes
             ;
             
             or
             at
             the
             least
             ,
             which
             they
             expect
             from
             the
             good
             disposition
             of
             those
             they
             held
             obliged
             vnto
             them
             ,
             they
             attribute
             it
             vnto
             a
             meere
             contempt
             .
             And
             their
             choler
             is
             kindled
             against
             those
             which
             haue
             depriued
             them
             of
             an
             honour
             whereof
             they
             helde
             not
             themselues
             vnworthy
             .
          
           
             They
             are
             angry
             also
             with
             such
             as
             dissemble
             things
             ,
             and
             make
             a
             ieast
             of
             that
             which
             they
             haue
             done
             seriously
             :
             for
             this
             dissimulation
             and
             diuersion
             of
             their
             intensions
             ,
             is
             a
             signe
             of
             scorne
             .
          
           
             Finally
             ,
             men
             are
             discontented
             with
             those
             which
             doe
             good
             to
             all
             the
             world
             ,
             yet
             do
             none
             to
             them
             in
             particular
             :
             for
             they
             are
             conceited
             ,
             that
             such
             as
             haue
             no
             care
             to
             bind
             them
             vnto
             them
             ,
             shewing
             an
             
             inclination
             to
             oblige
             all
             the
             world
             ,
             witnesse
             thereby
             ,
             that
             they
             esteeme
             them
             not
             as
             they
             do
             other
             men
             ,
             but
             haue
             a
             most
             base
             conceit
             of
             their
             merit
             .
          
           
             This
             consideration
             hath
             bred
             discōtents
             in
             the
             courts
             of
             great
             Princes
             ;
             for
             euery
             one
             holding
             himselfe
             as
             worthy
             as
             his
             companion
             to
             attain
             vnto
             the
             offices
             of
             State
             ,
             when
             as
             any
             one
             is
             aduanced
             without
             mention
             made
             of
             them
             ,
             they
             conceiue
             that
             his
             good
             fortune
             is
             a
             blemish
             to
             their
             glory
             ,
             &
             makes
             them
             to
             be
             esteemed
             inferiour
             to
             his
             merite
             .
             To
             cōclude
             ,
             forgetfulnesse
             prouokes
             choler
             ,
             for
             that
             forgetfulnesse
             is
             a
             signe
             of
             the
             little
             care
             they
             haue
             of
             men
             .
             And
             this
             little
             care
             is
             a
             mark
             of
             contempt
             ,
             for
             that
             the
             
             things
             whereof
             they
             make
             account
             ,
             are
             most
             carefully
             recommended
             to
             memory
             .
          
        
         
           
             CHAP.
             3.
             
             Of
             the
             Effects
             and
             remedies
             of
             Choler
             .
          
           
             AMONG
             all
             the
             Passions
             that
             trouble
             &
             transport
             the
             soule
             of
             man
             ,
             there
             is
             not
             any
             accompanied
             with
             so
             great
             violence
             ,
             which
             shewes
             such
             brutishnesse
             ,
             or
             that
             produce
             such
             fatall
             and
             tragicall
             effects
             ,
             as
             Choler
             ;
             which
             seemes
             properly
             to
             be
             the
             spring
             frō
             whence
             flowes
             
             all
             the
             miseries
             and
             ruines
             which
             happen
             in
             the
             world
             .
             For
             whereas
             other
             passiōs
             ,
             as
             Loue
             and
             
               Ioy
               ,
               Desire
            
             and
             Hope
             ,
             haue
             certain
             beams
             of
             sweetnesse
             ,
             which
             makes
             them
             pleasing
             ;
             Choler
             is
             full
             of
             bitternes
             ,
             &
             hath
             no
             sweeter
             obiects
             thē
             punishments
             ,
             blood
             and
             slaughter
             ,
             which
             serue
             to
             glut
             her
             reuenge
             .
          
           
             These
             be
             her
             delights
             ,
             these
             are
             her
             ioyes
             ,
             these
             are
             the
             sweetest
             and
             most
             pleasing
             spectacles
             which
             she
             can
             behold
             .
             But
             if
             you
             desire
             to
             see
             how
             shee
             is
             the
             fountaine
             of
             all
             the
             horrors
             which
             are
             dispersed
             ouer
             the
             world
             ,
             and
             make
             it
             desolate
             :
             reade
             in
             histories
             of
             the
             sacking
             of
             Townes
             ,
             of
             Prouinces
             ruined
             and
             made
             deserts
             ,
             obseruing
             the
             euersion
             and
             ouerthrow
             
             of
             Empires
             ;
             Diademes
             troden
             vnder
             foote
             ;
             Princes
             basely
             betrayed
             ,
             and
             smothered
             by
             poyson
             ;
             Kings
             murthered
             ;
             great
             Commanders
             in
             Warre
             cast
             into
             chaines
             ;
             and
             seruing
             as
             an
             example
             of
             humane
             miserie
             .
             Consider
             that
             whole
             multitudes
             haue
             beene
             put
             to
             the
             sword
             ,
             or
             made
             Gallyslaues
             ;
             whole
             Natiōs
             rooted
             out
             ;
             the
             Temples
             (
             wheras
             Diuinity
             dwels
             )
             prophaned
             ;
             the
             Altars
             beaten
             down
             ;
             and
             whatsoeuer
             was
             most
             holy
             and
             most
             reuerend
             among
             men
             ,
             vnworthily
             violated
             ,
             and
             they
             shall
             find
             that
             all
             these
             tragicall
             spectacles
             are
             the
             effects
             of
             that
             cruell
             and
             inhumane
             fury
             .
             But
             setting
             apart
             the
             horror
             of
             the
             effects
             which
             shee
             produceth
             generally
             ,
             let
             vs
             obserue
             
             the
             miseries
             whereof
             she
             is
             the
             cause
             in
             priuate
             persons
             that
             suffer
             themselues
             to
             bee
             transported
             with
             this
             Passion
             .
          
           
             First
             then
             if
             the
             saying
             of
             Physitians
             be
             true
             ,
             that
             of
             all
             the
             infirmities
             wherewith
             we
             are
             afflicted
             ,
             there
             are
             none
             worse
             nor
             more
             dangerous
             then
             those
             which
             disfigure
             the
             face
             of
             man
             ,
             and
             which
             make
             it
             deformed
             and
             vnlike
             vnto
             himselfe
             ;
             we
             must
             conclude
             by
             the
             same
             reason
             ,
             that
             of
             all
             the
             Passions
             of
             man
             ,
             there
             is
             not
             any
             one
             more
             pernitious
             ,
             nor
             more
             dreadfull
             then
             Choler
             ,
             which
             alters
             the
             gracefull
             countenance
             and
             the
             whole
             constitution
             of
             man.
             For
             as
             furious
             and
             mad
             men
             shew
             the
             excesse
             of
             their
             rage
             ,
             by
             the
             
             violent
             changes
             which
             appeare
             in
             their
             bodies
             ;
             euen
             so
             a
             man
             transported
             with
             Choler
             giues
             great
             signes
             of
             the
             frenzie
             that
             doth
             afflict
             him
             :
             his
             eyes
             full
             of
             fire
             and
             flame
             which
             this
             Passion
             doth
             kindle
             ,
             seeme
             fiery
             &
             sparckling
             ;
             his
             face
             is
             wonderfully
             inflamed
             as
             by
             a
             certaine
             refluxe
             of
             blood
             which
             ascends
             from
             the
             heart
             :
             his
             haire
             stands
             vpright
             and
             staring
             with
             horror
             ,
             his
             mouth
             cannot
             deliuer
             his
             words
             :
             his
             tongue
             falters
             ,
             his
             feete
             and
             hands
             are
             in
             perpetuall
             motion
             .
             He
             vomits
             out
             nothing
             but
             threats
             ,
             hee
             speakes
             of
             nothing
             but
             blood
             and
             vengeance
             :
             Finally
             ,
             his
             constitution
             is
             so
             altered
             ,
             and
             his
             lookes
             so
             terrible
             ,
             as
             he
             seemes
             hideous
             and
             fearefull
             euen
             to
             his
             dearest
             
             friends
             .
             What
             must
             the
             soule
             then
             be
             within
             ,
             whose
             outward
             image
             is
             so
             horrible
             ?
             Wherefor
             an
             Ancient
             sayd
             ,
             that
             Choler
             was
             a
             short
             fury
             :
             And
             another
             maintained
             ,
             that
             all
             violent
             Choler
             turned
             into
             madnesse
             :
             The
             which
             we
             may
             confirme
             by
             that
             which
             is
             written
             of
             Hercules
             ,
             who
             growing
             furious
             knew
             not
             his
             owne
             wife
             and
             children
             ,
             vpon
             whom
             he
             exercised
             his
             rage
             ,
             tearing
             them
             inhumanely
             in
             peeces
             ;
             euen
             so
             they
             ouer
             whom
             Choler
             hath
             gotten
             absolute
             power
             ,
             forget
             all
             affinity
             and
             friendship
             ,
             and
             without
             any
             respect
             make
             their
             owne
             kinsfolkes
             and
             friends
             feele
             the
             effects
             of
             their
             fury
             .
             For
             it
             is
             a
             Passion
             which
             growes
             bitter
             against
             all
             the
             world
             ,
             which
             springs
             
             aswell
             from
             loue
             as
             from
             hatred
             ,
             and
             is
             excited
             aswell
             in
             sport
             as
             in
             the
             most
             serious
             actions
             .
          
           
             So
             as
             it
             imports
             not
             from
             what
             cause
             it
             proceeds
             ,
             but
             with
             what
             spirit
             it
             incounters
             :
             As
             it
             imports
             not
             how
             great
             the
             fire
             is
             ,
             but
             where
             it
             falles
             ;
             for
             the
             most
             violent
             cannot
             fire
             marble
             ,
             whereas
             the
             smallest
             sparkles
             will
             burne
             straw
             .
          
           
             Hereby
             wee
             gather
             ,
             that
             this
             Passion
             domineers
             principally
             in
             hot
             and
             fiery
             constitutions
             ;
             for
             that
             heate
             is
             actiue
             and
             wilfull
             ,
             and
             giues
             an
             inclination
             to
             these
             kinds
             of
             violence
             ,
             making
             vs
             to
             grow
             bitter
             easily
             ,
             yea
             vpon
             the
             least
             subiect
             that
             may
             be
             .
             Finally
             ,
             to
             returne
             to
             our
             first
             purpose
             ,
             Choler
             doth
             not
             only
             
             disfigure
             the
             body
             ,
             but
             many
             times
             it
             ruines
             it
             wholy
             :
             For
             some
             being
             extraordinarily
             moued
             ,
             haue
             broken
             their
             veines
             ,
             and
             vomited
             out
             their
             soule
             with
             the
             blood
             ;
             yea
             they
             which
             haue
             slaine
             themselues
             ,
             owe
             their
             misfortune
             to
             Choler
             which
             hath
             forced
             them
             to
             this
             last
             fury
             :
             hauing
             then
             left
             such
             cruell
             signes
             of
             rage
             vpon
             the
             body
             ,
             she
             assailes
             the
             mind
             ,
             shee
             doth
             outrage
             to
             the
             soule
             ,
             and
             smothers
             reason
             in
             man
             ,
             and
             like
             vnto
             a
             thicke
             cloud
             ,
             will
             not
             suffer
             it
             to
             enlighten
             him
             ,
             and
             by
             this
             meanes
             fills
             him
             with
             disorder
             and
             confusion
             .
             So
             as
             hee
             begins
             to
             shut
             his
             eare
             to
             all
             good
             aduice
             ,
             he
             will
             no
             more
             heare
             speake
             of
             that
             which
             may
             helpe
             to
             mollifie
             his
             
             courage
             ,
             which
             is
             full
             of
             bitternesse
             and
             violence
             ;
             so
             as
             taking
             pleasure
             in
             his
             owne
             affliction
             ,
             he
             abhorres
             all
             remedies
             ,
             and
             flies
             the
             hand
             of
             the
             Physitian
             which
             might
             cure
             him
             :
             yea
             in
             this
             transport
             hee
             is
             offended
             at
             any
             thing
             ,
             and
             imitates
             the
             sauage
             beasts
             ,
             whom
             the
             most
             cheerefull
             colours
             thrust
             into
             fury
             :
             An
             innocent
             smile
             ,
             a
             shaking
             of
             the
             head
             which
             signifies
             nothing
             ,
             a
             glance
             of
             the
             eye
             without
             dessigne
             ,
             is
             capable
             to
             draw
             him
             to
             the
             field
             .
          
           
             But
             how
             often
             haue
             wee
             seene
             this
             inhumaine
             fury
             dissolue
             euen
             the
             most
             sacred
             friendship
             vpon
             very
             friuolous
             subiects
             ?
             hath
             shee
             not
             prouoked
             dearest
             friends
             to
             duells
             ,
             and
             made
             them
             serue
             
             as
             spectacles
             of
             infamy
             both
             to
             heauen
             and
             earth
             ,
             for
             quarrells
             imbraced
             without
             any
             ground
             ?
             It
             is
             then
             very
             apparant
             ,
             that
             this
             Passion
             is
             not
             only
             infamous
             ,
             but
             also
             most
             wretched
             ,
             seeing
             that
             vnder
             an
             weake
             pretext
             of
             reuenge
             she
             doth
             precipitate
             men
             into
             most
             horrible
             villanies
             ,
             &
             makes
             them
             tread
             all
             diuine
             and
             humaine
             lawes
             vnder
             feete
             ,
             to
             satiate
             her
             in●olency
             and
             rage
             .
             Wherein
             doubtles
             she
             is
             more
             to
             bee
             blamed
             then
             all
             the
             other
             Passions
             wherewith
             the
             soule
             of
             man
             is
             afflicted
             :
             For
             that
             the
             other
             Passions
             haue
             this
             property
             ,
             that
             euen
             at
             the
             very
             instant
             when
             as
             they
             are
             as
             it
             were
             in
             the
             height
             of
             their
             transport
             ,
             giue
             way
             somewhat
             to
             reason
             ,
             and
             yeeld
             in
             
             some
             sort
             vnto
             her
             commandements
             ,
             when
             as
             shee
             presents
             her self
             to
             pacifie
             them
             ▪
             Whereas
             Choler
             doth
             like
             vnto
             Marriners
             which
             are
             amazed
             or
             corrupted
             ,
             and
             will
             giue
             no
             eare
             to
             the
             voice
             of
             their
             Pilot
             :
             Or
             as
             mutinous
             souldiers
             ,
             which
             will
             not
             heare
             the
             aduice
             of
             their
             Leaders
             :
             Yea
             shee
             despi●es
             truth
             if
             shee
             opposeth
             against
             her
             rage
             ;
             and
             although
             she
             come
             to
             know
             the
             innocency
             of
             the
             party
             whom
             shee
             persecutes
             ,
             yet
             she
             holds
             obstinacy
             more
             honorable
             then
             repentance
             :
             So
             as
             nothing
             shal
             be
             able
             to
             make
             her
             desist
             from
             her
             vniust
             and
             violent
             pursuites
             .
          
           
             And
             continuing
             this
             Iniustice
             against
             himselfe
             ,
             shee
             sometimes
             constraines
             the
             
             most
             couetous
             profusely
             to
             cast
             away
             their
             most
             pretious
             treasure
             ,
             and
             to
             make
             a
             heape
             of
             their
             wealth
             ,
             and
             then
             to
             set
             fire
             on
             it
             ;
             and
             many
             times
             also
             shee
             forceth
             ambitious
             men
             to
             refuse
             and
             reiect
             the
             honours
             which
             they
             had
             passionatly
             affected
             before
             their
             despight
             :
             who
             doth
             not
             then
             see
             that
             this
             Passion
             ,
             (
             more
             then
             any
             other
             )
             quencheth
             the
             light
             of
             reason
             ?
          
           
             The
             cause
             is
             ,
             for
             that
             of
             all
             the
             Passions
             ,
             whether
             they
             haue
             the
             good
             for
             their
             obiect
             ,
             or
             regard
             the
             euill
             ,
             those
             cause
             the
             greatest
             perturbations
             in
             our
             soules
             which
             are
             the
             most
             violent
             ;
             there
             is
             not
             any
             that
             doth
             exceed
             or
             equall
             Choler
             in
             violence
             ,
             which
             doth
             inflame
             
             the
             whole
             blood
             ,
             and
             all
             the
             spirits
             which
             flowe
             about
             the
             heart
             ,
             which
             is
             the
             most
             powerfull
             organ
             of
             Passions
             :
             by
             reason
             whereof
             there
             followes
             a
             wonderfull
             disorder
             not
             onely
             in
             the
             sensible
             and
             corporeall
             powers
             ,
             but
             euen
             in
             the
             reason
             .
             For
             although
             she
             vse
             no
             corporeall
             organs
             in
             her
             proper
             functions
             ,
             yet
             to
             produce
             them
             forth
             shee
             hath
             need
             of
             the
             powers
             of
             the
             sences
             ,
             whose
             actions
             are
             crost
             and
             disquieted
             by
             the
             trouble
             which
             riseth
             in
             the
             heart
             and
             the
             whole
             body
             ;
             by
             reason
             whereof
             Choler
             doth
             darken
             ,
             yea
             hinder
             the
             whole
             light
             which
             she
             striues
             to
             cast
             forth
             :
             whereof
             wee
             haue
             two
             apparant
             signes
             ,
             for
             that
             the
             members
             ,
             wherein
             the
             image
             of
             the
             heart
             
             doth
             most
             shine
             ,
             as
             the
             tong
             ,
             the
             eies
             ,
             &
             the
             countenance
             ,
             feele
             the
             most
             violent
             force
             of
             this
             fury
             .
          
           
             It
             is
             true
             that
             Aristotle
             sayth
             ,
             that
             Choler
             doth
             in
             some
             sort
             giue
             eare
             to
             reason
             :
             But
             that
             must
             be
             vnderstood
             touching
             the
             report
             which
             she
             makes
             of
             the
             iniury
             receiued
             ,
             wherein
             shee
             takes
             a
             singular
             content
             ;
             but
             shee
             giues
             no
             ●are
             vnto
             her
             ,
             but
             reiects
             her
             aduertizements
             in
             the
             measure
             and
             moderation
             which
             shee
             ought
             to
             hold
             in
             the
             reuenge
             .
             So
             as
             in
             truth
             there
             must
             bee
             some
             kind
             of
             reason
             to
             prouoke
             Choler
             ;
             for
             that
             men
             which
             are
             stupid
             &
             dull
             are
             not
             capable
             of
             these
             motions
             ;
             but
             when
             this
             Passion
             is
             fully
             inflamed
             ,
             then
             she
             doth
             wholy
             darken
             reason
             .
          
           
           
             And
             as
             the
             same
             Philosopher
             sayth
             ,
             that
             they
             which
             are
             full
             of
             wine
             and
             drinke
             ,
             are
             not
             mooued
             with
             any
             thing
             for
             that
             their
             reason
             being
             drowned
             in
             wine
             ,
             they
             are
             not
             capable
             to
             ballance
             an
             iniury
             ,
             or
             to
             obserue
             a
             contempt
             :
             But
             such
             as
             are
             not
             fully
             drunke
             ,
             are
             moued
             to
             Choler
             ,
             for
             that
             there
             remaines
             some
             weake
             beames
             of
             iudgement
             to
             discerne
             that
             which
             hath
             an
             apparance
             of
             iniury
             or
             outrage
             ;
             but
             this
             Passiō
             riseth
             in
             them
             without
             subiect
             and
             without
             any
             great
             occasion
             ,
             for
             that
             their
             reason
             is
             captiuated
             by
             the
             wine
             which
             hath
             gotten
             the
             maistry
             .
          
           
             Euen
             so
             in
             the
             beginning
             of
             Choler
             ,
             reason
             may
             giue
             some
             light
             to
             the
             Irascible
             
             power
             ;
             but
             whē
             she
             hath
             gotten
             the
             absolute
             cōmand
             ,
             and
             is
             become
             Mistresse
             of
             the
             senses
             ,
             Reason
             is
             darkened
             ,
             and
             is
             of
             no
             vse
             in
             a
             soule
             thus
             transported
             .
          
           
             But
             we
             must
             not
             conceiue
             that
             this
             mischief
             is
             absolutely
             incurable
             ,
             but
             wee
             must
             rather
             imagine
             ,
             that
             as
             Helleborum
             hath
             power
             to
             cure
             mad
             men
             ,
             so
             there
             are
             remedies
             against
             Choler
             .
             The
             most
             powerful
             are
             those
             which
             are
             taken
             from
             the
             Law
             of
             God
             ,
             who
             teacheth
             vs
             nothing
             but
             patience
             ,
             charity
             ,
             mildenesse
             ,
             humanity
             and
             sufferance
             .
             But
             wee
             will
             rest
             satisfied
             to
             set
             downe
             the
             instructions
             of
             Philosophy
             ,
             which
             may
             serue
             to
             this
             effect
             :
             First
             of
             all
             ,
             Philosophers
             aduise
             vs
             to
             entreate
             this
             passion
             as
             they
             do
             
             monsters
             and
             serpents
             ,
             whom
             they
             striue
             to
             smother
             as
             soone
             as
             they
             are
             disclosed
             :
             for
             they
             will
             that
             man
             should
             haue
             a
             care
             to
             the
             beginning
             of
             Choler
             ,
             which
             many
             times
             ariseth
             from
             so
             light
             an
             occasion
             ,
             and
             so
             poore
             a
             subiect
             ,
             as
             it
             is
             vnworthy
             a
             great
             spirite
             should
             bee
             transported
             therewith
             And
             as
             it
             is
             easie
             to
             quench
             a
             fire
             of
             straw
             in
             the
             beginning
             ,
             but
             if
             we
             suffer
             it
             to
             take
             holde
             of
             more
             solid
             matter
             ,
             it
             passeth
             all
             our
             labour
             and
             industry
             ,
             and
             makes
             a
             pittifull
             ruine
             :
             euen
             so
             ,
             he
             that
             will
             obserue
             Choler
             from
             the
             beginning
             ,
             seeing
             it
             beginne
             to
             fume
             and
             kindle
             for
             some
             light
             quarrell
             and
             small
             offence
             ;
             it
             is
             easie
             for
             him
             to
             suppresse
             it
             ,
             and
             to
             stay
             her
             course
             .
             But
             if
             shee
             
             be
             once
             setled
             and
             beginnes
             to
             swell
             ,
             and
             that
             he
             himselfe
             blowes
             the
             bellowes
             ;
             that
             is
             to
             say
             ,
             if
             hee
             stirres
             it
             vppe
             and
             enflames
             it
             ,
             it
             will
             bee
             hard
             for
             him
             afterwards
             to
             quench
             it
             ,
             whereas
             he
             might
             easily
             haue
             done
             it
             before
             by
             silence
             ,
          
           
             Wherefore
             as
             Pilots
             foreseeing
             a
             tempest
             ,
             doe
             vsually
             retire
             themselues
             into
             a
             road
             or
             vnder
             the
             Lee
             of
             some
             rock
             ,
             before
             the
             storme
             come
             ;
             so
             he
             that
             feeles
             the
             first
             motions
             of
             Choler
             ,
             should
             haue
             recourse
             to
             reason
             ,
             and
             oppose
             it
             to
             the
             passion
             ,
             to
             controule
             her
             violence
             .
             For
             the
             first
             meanes
             to
             vanquish
             Choler
             as
             an
             vniust
             tyrant
             ,
             is
             not
             to
             yeelde
             any
             obedience
             to
             her
             ,
             nor
             to
             beleeue
             her
             in
             any
             thing
             she
             saith
             or
             doth
             ,
             to
             inflame
             
             vs
             to
             reuenge
             ,
             we
             finde
             in
             other
             Passions
             ,
             that
             the
             liberty
             wee
             giue
             them
             ,
             brings
             some
             ease
             .
             As
             when
             young
             men
             which
             are
             enflamed
             with
             Loue
             ,
             goe
             in
             maske
             ,
             make
             dances
             ,
             combates
             ,
             or
             feasts
             ,
             in
             fauour
             of
             the
             party
             they
             loue
             ;
             all
             this
             giues
             some
             ease
             vnto
             their
             passion
             :
             and
             when
             as
             they
             suffer
             those
             that
             are
             afflicted
             to
             weep
             in
             the
             midst
             of
             their
             afflictions
             ,
             the
             teares
             they
             powre
             forth
             ,
             carry
             with
             them
             a
             part
             of
             their
             griefe
             ,
             But
             Choler
             hath
             nothing
             of
             al
             this
             ,
             she
             growes
             bitter
             ,
             and
             is
             incensed
             by
             the
             liberty
             wee
             giue
             her
             ,
             and
             is
             enflamed
             the
             more
             in
             that
             we
             giue
             way
             to
             her
             fury
             .
             And
             as
             they
             that
             are
             subiect
             vnto
             the
             falling
             sickenesse
             ,
             hauing
             any
             signe
             or
             beginning
             of
             their
             fit
             ,
             retire
             
             themselues
             suddainly
             ,
             and
             take
             all
             the
             remedies
             which
             may
             diuert
             so
             troublesome
             an
             accident
             ,
             or
             at
             least
             ,
             hide
             the
             shame
             ;
             so
             they
             which
             see
             themselues
             transported
             with
             Choler
             ,
             should
             retaine
             themselues
             ,
             and
             striue
             to
             moderate
             their
             passion
             ,
             and
             diuert
             the
             infirmity
             which
             seekes
             to
             seaze
             vpon
             them
             .
             Wherevnto
             they
             should
             the
             more
             willingly
             resolue
             ,
             for
             that
             all
             other
             passions
             doe
             but
             draw
             men
             to
             euill
             ,
             but
             this
             doth
             precipitate
             them
             ;
             those
             doe
             shake
             them
             ,
             but
             this
             doth
             ouerthrow
             them
             ;
             Those
             when
             they
             haue
             the
             vpper
             hand
             ,
             suffer
             themselues
             to
             bee
             curbed
             ,
             but
             this
             beeing
             mistresse
             will
             obey
             no
             law
             ;
             like
             vnto
             the
             thunder-bolt
             ,
             which
             being
             once
             falne
             from
             the
             cloud
             
             wherein
             it
             was
             enclosed
             ,
             can
             no
             more
             bee
             stayed
             .
             Other
             Passions
             stray
             from
             reason
             ,
             but
             Choler
             treades
             it
             vnder
             feete
             ,
             and
             leads
             it
             as
             it
             were
             ,
             in
             triumph
             .
             Wherefore
             by
             all
             these
             considerations
             ,
             men
             should
             be
             carefull
             not
             to
             fall
             into
             the
             hands
             of
             so
             furious
             a
             mistresse
             .
          
           
             The
             second
             remedy
             that
             may
             be
             giuen
             ,
             is
             to
             represent
             the
             defects
             of
             this
             passion
             ,
             &
             the
             miseries
             wherewith
             she
             is
             accompanied
             ;
             the
             which
             are
             such
             ,
             as
             it
             seemes
             they
             carry
             the
             Palme
             of
             vice
             ,
             and
             to
             bee
             more
             detestable
             then
             all
             other
             crimes
             ,
             wherewith
             the
             soule
             may
             be
             polluted
             .
             Auarice
             ,
             in
             truth
             ,
             is
             a
             shamefull
             greedinesse
             of
             getting
             ,
             but
             yet
             it
             sometimes
             gathers
             together
             that
             ,
             which
             falls
             into
             
             the
             hands
             of
             a
             good
             man
             that
             succeedes
             a
             miser
             :
             whereas
             Choler
             scatters
             all
             .
             For
             what
             expences
             ,
             what
             profusiō
             doth
             she
             not
             to
             attaine
             vnto
             the
             reuenge
             which
             shee
             doth
             meditate
             ?
             How
             often
             doth
             shee
             make
             a
             man
             ruine
             his
             owne
             fortune
             ?
             the
             husband
             to
             separate
             himselfe
             from
             his
             wife
             ;
             the
             sonne
             abandons
             his
             father
             ;
             the
             people
             arme
             against
             the
             Magistrate
             ;
             and
             he
             which
             aspired
             to
             honour
             ,
             checks
             himselfe
             ,
             and
             giues
             ouer
             his
             pursuite
             .
          
           
             Choler
             is
             also
             worse
             then
             voluptuousnesse
             ,
             for
             that
             lusts
             make
             men
             to
             plunge
             themselues
             in
             particular
             plesures
             ;
             whereas
             Choler
             makes
             them
             of
             so
             bad
             a
             disposition
             ,
             as
             he
             is
             delighted
             in
             another
             mans
             miseries
             .
             It
             is
             much
             
             more
             wicked
             then
             Enuy
             :
             for
             that
             if
             Enuy
             desires
             to
             see
             any
             one
             miserable
             ,
             it
             is
             Choler
             which
             procures
             the
             misery
             .
          
           
             But
             we
             must
             not
             continue
             our
             great
             desires
             in
             the
             reuenges
             of
             Choler
             ,
             for
             generous
             spirits
             are
             as
             it
             were
             ,
             impenetrable
             to
             offences
             ;
             whereas
             they
             that
             cannot
             resist
             ,
             shew
             their
             weakenesse
             ;
             whereby
             we
             see
             that
             women
             ,
             children
             ,
             sicke
             folkes
             ,
             and
             olde
             men
             are
             most
             subiect
             to
             these
             motions
             and
             impressions
             .
          
           
             The
             highest
             and
             goodliest
             part
             of
             the
             world
             ,
             and
             neerest
             to
             the
             firmament
             and
             starres
             ,
             is
             neuer
             couered
             with
             clouds
             ;
             and
             in
             whose
             bosome
             there
             is
             neuer
             any
             haile
             ,
             rain
             ,
             windes
             ,
             nor
             other
             tempests
             congealed
             :
             there
             is
             neuer
             any
             
             thunder
             nor
             lightning
             ,
             although
             the
             thunder-bolts
             fal
             from
             thence
             vpon
             the
             earth
             .
             In
             like
             manner
             ,
             a
             spirit
             truely
             eleuated
             ,
             a
             generous
             soule
             ,
             is
             alwayes
             quiet
             ,
             moderate
             ,
             and
             graue
             ,
             neuer
             suffering
             it selfe
             to
             bee
             transported
             with
             the
             furious
             motions
             of
             Choler
             ;
             shee
             represents
             vnto
             her selfe
             the
             defects
             of
             this
             passion
             ,
             shee
             sees
             that
             they
             which
             abandon
             themselues
             vnto
             it
             ,
             disrobe
             themselues
             of
             all
             shame
             ,
             and
             lose
             all
             reason
             :
             for
             who
             is
             he
             that
             in
             the
             middest
             of
             his
             despight
             &
             wrath
             ,
             seems
             not
             to
             haue
             renounc'd
             all
             moderation
             ,
             and
             modesty
             ?
             Can
             hee
             refraine
             his
             tongue
             ,
             or
             containe
             the
             other
             parts
             of
             his
             body
             in
             their
             duty
             ?
             But
             how
             many
             great
             personages
             haue
             we
             seene
             expose
             
             themselues
             to
             bee
             a
             scorne
             of
             the
             world
             by
             the
             excesse
             of
             their
             Choler
             ?
             Witnesse
             that
             famous
             Prince
             ,
             who
             wrote
             letters
             to
             a
             Mountaine
             ,
             and
             who
             caused
             a
             Riuer
             to
             bee
             whipped
             ,
             which
             had
             beene
             an
             obstacle
             to
             his
             passage
             .
          
           
             Wherefore
             as
             in
             seeing
             the
             shamefull
             motions
             of
             them
             that
             are
             drunke
             ,
             we
             conceiue
             a
             certaine
             horror
             of
             the
             excesse
             of
             wine
             :
             so
             great
             spirits
             seeing
             the
             deformity
             of
             Choler
             ,
             endeauour
             what
             they
             can
             not
             to
             bee
             infected
             with
             a
             vice
             ,
             which
             is
             as
             it
             were
             a
             reproach
             to
             humane
             Nature
             .
             But
             to
             preuent
             it
             ,
             wee
             must
             first
             flye
             all
             affaires
             that
             are
             aboue
             our
             reach
             ,
             lest
             that
             finding
             our selues
             opprest
             ,
             as
             with
             an
             insupportable
             burthen
             ,
             griefe
             kindle
             our
             waywardnesse
             
             and
             Choler
             .
             We
             must
             also
             flye
             the
             company
             of
             quarrelsome
             persons
             ,
             lest
             by
             a
             certaine
             contagion
             they
             poyson
             vs
             with
             their
             Passions
             .
          
           
             Drunkards
             prouoke
             to
             drinke
             ,
             voluptuous
             men
             mollifie
             the
             most
             couragious
             ,
             and
             auarice
             poysons
             those
             that
             haunt
             the
             couetous
             .
             In
             like
             māner
             ,
             cholericke
             men
             infuse
             into
             vs
             their
             troublesome
             humours
             ,
             or
             at
             the
             least
             in
             frequenting
             them
             ,
             wee
             expose
             our selues
             to
             the
             dangers
             of
             quarrels
             with
             them
             ;
             whereas
             conuersing
             with
             quiet
             men
             (
             besides
             the
             good
             example
             )
             we
             are
             freed
             from
             that
             danger
             .
          
           
             Philosophers
             produce
             other
             remedies
             to
             cure
             Choler
             ,
             aduising
             them
             that
             haue
             any
             
             inclination
             to
             this
             passion
             ,
             to
             leaue
             al
             great
             and
             waighty
             occupations
             of
             the
             minde
             ,
             yea
             ,
             the
             most
             serious
             studies
             :
             and
             they
             exhort
             them
             to
             imitate
             those
             that
             are
             weake
             sighted
             ,
             who
             ease
             themselues
             in
             fixing
             their
             eyes
             vpon
             the
             most
             cheerefull
             colors
             ;
             aboue
             all
             things
             they
             coniure
             them
             to
             auoyde
             the
             occasions
             and
             subiects
             which
             are
             giuen
             thē
             ,
             to
             remember
             that
             it
             is
             not
             expedient
             for
             man
             to
             see
             all
             nor
             to
             heare
             all
             ,
             and
             that
             wee
             must
             let
             many
             things
             passe
             which
             are
             spoken
             against
             vs
             ;
             for
             that
             many
             times
             hauing
             neglected
             them
             ,
             it
             is
             a
             kinde
             of
             iustification
             .
             That
             which
             prouokes
             vs
             to
             Choler
             (
             say
             they
             )
             is
             the
             opinion
             we
             haue
             to
             haue
             beene
             outraged
             ;
             but
             we
             must
             not
             so
             suddenly
             giue
             
             credit
             to
             this
             opinion
             ,
             nor
             presently
             receiue
             the
             reports
             which
             are
             made
             vnto
             vs
             ,
             how
             cleere
             and
             euident
             soeuer
             the
             proofes
             of
             the
             iniury
             may
             seeme
             vnto
             vs
             ;
             for
             there
             are
             many
             things
             which
             hauing
             a
             shew
             of
             truth
             ,
             are
             notwithstanding
             false
             ;
             so
             as
             wee
             must
             reserue
             one
             eare
             to
             heare
             the
             reasons
             of
             him
             that
             is
             accused
             ,
             or
             else
             shut
             them
             both
             to
             the
             reporters
             ,
             who
             many
             times
             take
             a
             delight
             to
             sowe
             discord
             ,
             and
             to
             breed
             quarrells
             for
             their
             owne
             pleasures
             .
          
           
             And
             doubtles
             we
             may
             many
             times
             repent
             to
             haue
             run
             rashly
             to
             reuenge
             ,
             whereas
             we
             haue
             cause
             to
             bee
             glad
             to
             haue
             deferred
             it
             .
             For
             the
             same
             reason
             wee
             must
             flie
             suspitions
             and
             iealousies
             ,
             which
             many
             
             times
             incense
             vs
             ,
             as
             well
             as
             the
             iustest
             subiects
             of
             Choler
             ;
             for
             that
             taking
             in
             ill
             part
             a
             looke
             ,
             a
             smile
             ,
             or
             some
             other
             light
             action
             ,
             wee
             conceiue
             a
             despight
             ,
             and
             runne
             to
             field
             against
             those
             that
             are
             innocent
             ,
             and
             which
             had
             no
             desire
             to
             wrong
             vs.
             
          
           
             Finally
             of
             things
             that
             offend
             vs
             ,
             some
             wee
             haue
             by
             report
             ,
             others
             wee
             haue
             either
             seene
             or
             heard
             ourselues
             .
             As
             for
             those
             which
             are
             reported
             wee
             must
             not
             easily
             giue
             credit
             vnto
             them
             ,
             considering
             the
             practizes
             which
             are
             vsed
             at
             this
             day
             to
             abuse
             the
             most
             credulous
             :
             A
             flatterer
             will
             seeke
             to
             insinuate
             himselfe
             into
             fauour
             by
             accusing
             an
             innocent
             ;
             he
             wil
             suggest
             an
             outrage
             &
             make
             a
             bad
             discourse
             to
             perswade
             that
             hee
             hath
             
             heard
             it
             with
             griefe
             of
             mind
             ;
             another
             will
             seeke
             an
             occasion
             to
             dissolue
             the
             most
             sacred
             bonds
             of
             friendship
             :
             Another
             full
             of
             venome
             &
             poyson
             will
             desire
             to
             haue
             the
             sport
             of
             a
             quarrell
             ,
             and
             will
             bee
             glad
             to
             bee
             spectator
             of
             a
             combate
             which
             he
             hath
             kindled
             ,
             so
             as
             he
             be
             none
             of
             the
             party
             .
             It
             is
             then
             a
             notable
             lightnesse
             to
             condemne
             a
             friend
             suddenly
             before
             he
             be
             heard
             ,
             and
             without
             an
             exact
             knowledge
             of
             the
             matter
             whereof
             he
             is
             accused
             ;
             and
             it
             is
             a
             prodigious
             iniustice
             to
             bee
             incensed
             against
             him
             before
             that
             hee
             know
             who
             accuseth
             him
             ,
             or
             what
             crime
             is
             imposed
             vpon
             him
             .
          
           
             As
             for
             those
             things
             whereof
             we
             our selues
             are
             witnesses
             ,
             we
             must
             cōsider
             the
             disposition
             
             &
             will
             of
             those
             that
             haue
             committed
             them
             ;
             if
             it
             bee
             a
             young
             man
             ,
             let
             vs
             impute
             it
             to
             his
             age
             and
             beare
             with
             his
             youth
             .
             Is
             it
             a
             father
             ?
             Hauing
             receiued
             so
             many
             other
             benefits
             from
             him
             ,
             it
             is
             reason
             wee
             should
             endure
             ,
             and
             that
             remembrance
             of
             things
             past
             should
             mollifie
             our
             present
             bitternesse
             ;
             and
             we
             must
             duely
             consider
             with
             our selues
             whether
             hee
             hath
             not
             iust
             cause
             to
             entreat
             vs
             with
             that
             rigor
             ,
             whereof
             wee
             now
             complaine
             .
          
           
             If
             it
             be
             a
             woman
             ,
             this
             sexe
             doth
             not
             alwayes
             follow
             the
             motions
             of
             reason
             ,
             and
             her
             weakenesse
             should
             serue
             her
             for
             an
             excuse
             .
             If
             they
             bee
             persons
             subiect
             to
             a
             greater
             power
             ,
             it
             may
             be
             they
             haue
             bene
             forced
             ,
             and
             being
             solicited
             
             by
             such
             as
             they
             could
             not
             disobey
             ,
             would
             you
             then
             bee
             angry
             against
             necessity
             ?
             another
             may
             offend
             vs
             after
             that
             he
             hath
             bene
             outraged
             by
             vs
             :
             and
             what
             wonder
             is
             it
             if
             hee
             requite
             vs
             with
             the
             like
             ?
             If
             he
             be
             a
             Magistrate
             or
             a
             Iudge
             from
             whom
             wee
             pretend
             to
             haue
             receiued
             some
             iniustice
             ,
             his
             sufficiency
             must
             bee
             of
             more
             weight
             then
             our
             priuate
             opinion
             ,
             and
             wee
             should
             rather
             accuse
             our
             owne
             crime
             then
             suspect
             him
             of
             corruption
             .
             If
             it
             bee
             a
             King
             or
             Prince
             ,
             that
             punisheth
             some
             malefactor
             ,
             we
             must
             beleeue
             that
             hee
             doth
             it
             iustly
             :
             But
             if
             hee
             oppresse
             an
             innocent
             ,
             we
             must
             not
             complaine
             ,
             but
             giue
             way
             to
             the
             miseries
             of
             humane
             nature
             ,
             remembring
             that
             the
             weaker
             are
             
             subiect
             to
             the
             lawes
             of
             mighty
             .
          
           
             If
             it
             bee
             a
             bruite
             beast
             or
             a
             peece
             of
             timber
             or
             stone
             that
             hurts
             vs
             ,
             we
             must
             beware
             that
             we
             become
             not
             more
             stupid
             then
             sencelesse
             things
             ,
             thinking
             to
             reuenge
             our
             iniuries
             of
             them
             .
             If
             it
             be
             a
             good
             man
             ,
             we
             should
             not
             thinke
             that
             he
             had
             any
             will
             to
             hurt
             vs
             ,
             beeing
             confident
             of
             his
             innocency
             .
             If
             hee
             bee
             a
             wicked
             man
             ,
             why
             are
             wee
             amazed
             if
             the
             effects
             resemble
             the
             cause
             ?
             Moreouer
             if
             we
             thinke
             that
             wee
             are
             wrongfully
             opprest
             ,
             let
             vs
             remember
             that
             many
             times
             wee
             thinke
             that
             vniust
             ,
             which
             is
             not
             so
             in
             effect
             :
             This
             proc●eeds
             from
             too
             great
             a
             loue
             which
             wee
             beare
             vnto
             our selues
             :
             and
             in
             a
             word
             ,
             it
             is
             ignorance
             or
             insolency
             
             that
             thrusts
             vs
             into
             Choler
             ,
             neuer
             remembring
             that
             humane
             nature
             (
             like
             vnto
             a
             field
             full
             of
             weeds
             and
             thornes
             )
             brings
             foorth
             spirits
             that
             are
             ingrate
             ,
             trecherous
             ,
             enuious
             and
             wicked
             .
             Hee
             that
             shall
             duely
             consider
             this
             ,
             will
             not
             easily
             giue
             way
             to
             Choler
             .
          
           
             These
             are
             parts
             of
             the
             remedies
             which
             Philosophers
             propound
             against
             this
             furious
             Passion
             .
             There
             are
             others
             which
             were
             too
             long
             to
             relate
             ;
             and
             to
             say
             the
             truth
             ,
             most
             of
             them
             are
             rather
             remedies
             of
             Emperickes
             which
             palliate
             the
             euill
             ,
             then
             solide
             medicines
             which
             cure
             our
             Passions
             .
             The
             soueraigne
             remedy
             is
             to
             cast
             our
             eyes
             vpon
             the
             examples
             of
             patience
             which
             the
             seruants
             of
             
             God
             and
             the
             Saints
             haue
             taught
             vs
             in
             this
             world
             ,
             and
             especially
             to
             fixe
             them
             vpon
             those
             which
             the
             Sonne
             of
             God
             hath
             left
             vs
             ,
             who
             being
             outraged
             by
             men
             did
             not
             curse
             them
             ;
             being
             persecuted
             ,
             hee
             did
             not
             threaten
             his
             excutioners
             ;
             being
             crucified
             ,
             hee
             prayed
             for
             his
             enemies
             ;
             and
             who
             in
             the
             end
             by
             a
             Philosophy
             farre
             different
             from
             that
             of
             the
             world
             ,
             hath
             put
             our
             saluation
             in
             his
             crosse
             ,
             our
             triumphs
             in
             his
             reproches
             ,
             and
             our
             glory
             in
             his
             punishments
             .
          
        
      
       
         
           
           
             Of
             Mildnesse
             and
             Gentlenesse
             .
             CHAP.
             1.
             
          
           
             AS
             CHOLER
             enflaming
             man
             to
             reuēge
             ,
             transports
             him
             in
             such
             sort
             as
             many
             times
             he
             seemes
             to
             be
             depriued
             of
             all
             kind
             of
             humanity
             ;
             and
             that
             it
             hath
             conuerted
             him
             into
             a
             sauage
             and
             cruell
             beast
             ,
             which
             breathes
             nothing
             but
             blood
             &
             slaughter
             ,
             so
             there
             is
             a
             motion
             contrary
             to
             this
             Passion
             which
             restores
             man
             to
             the
             estate
             of
             man
             ,
             and
             casting
             as
             it
             were
             water
             vpon
             the
             fire
             of
             his
             wrath
             ,
             makes
             him
             tractable
             
             to
             pardon
             the
             outrages
             which
             hee
             pretends
             to
             haue
             beene
             done
             him
             vnworthily
             .
             This
             Passion
             hath
             no
             proper
             name
             ,
             but
             may
             be
             called
             
               Gentlenesse
               ,
               Mildnesse
            
             ,
             or
             clemency
             ,
             according
             to
             the
             subiects
             where
             it
             encounters
             ;
             and
             it
             is
             no
             other
             thing
             but
             a
             motion
             which
             reduceth
             the
             soule
             to
             a
             quiet
             estate
             ,
             and
             makes
             him
             forget
             all
             kinds
             of
             iniuries
             &
             reuenges
             .
          
           
             Wherefore
             as
             men
             are
             ordinarily
             incensed
             against
             those
             that
             contemne
             them
             ,
             &
             this
             contempt
             being
             an
             iniury
             which
             proceeds
             from
             the
             will
             of
             him
             that
             offends
             vs
             ,
             it
             is
             visible
             that
             our
             Choler
             is
             easily
             pacified
             when
             as
             wee
             see
             there
             is
             no
             cause
             of
             contempt
             in
             vs
             ;
             for
             that
             they
             of
             whom
             we
             might
             complaine
             ,
             
             haue
             done
             it
             against
             their
             inclination
             ,
             and
             not
             by
             any
             affected
             malice
             :
             And
             the
             reason
             is
             ,
             for
             that
             humane
             actions
             depend
             of
             the
             intention
             of
             him
             that
             doth
             them
             .
             Wherefore
             imagining
             that
             they
             haue
             no
             bad
             intention
             against
             vs
             ,
             we
             hold
             them
             free
             from
             crime
             .
          
           
             By
             the
             same
             reason
             we
             do
             easily
             forget
             the
             Choler
             which
             wee
             haue
             conceiued
             against
             those
             ,
             who
             being
             mistaken
             shew
             their
             griefe
             ,
             and
             desire
             to
             liue
             otherwise
             ;
             for
             that
             this
             desire
             is
             a
             testimony
             that
             their
             will
             hath
             beene
             surprized
             .
             As
             for
             example
             ,
             a
             friend
             in
             our
             infirmity
             may
             giue
             vs
             a
             receipt
             which
             hee
             thinkes
             fit
             to
             cure
             our
             disease
             ,
             but
             hauing
             taken
             it
             ,
             our
             paine
             increaseth
             ;
             yet
             wee
             are
             not
             bitterly
             
             incensed
             against
             him
             ,
             for
             that
             it
             appeares
             his
             will
             was
             to
             giue
             vs
             ease
             ,
             although
             our
             paine
             increased
             .
             And
             particularly
             wee
             shew
             our selues
             easie
             to
             pardon
             those
             which
             doe
             vnto
             themselues
             what
             they
             haue
             done
             vnto
             vs
             :
             For
             that
             we
             cannot
             conceiue
             that
             they
             haue
             contemned
             vs
             in
             those
             things
             wherein
             themselues
             are
             ingaged
             ;
             being
             apparent
             that
             no
             man
             contemnes
             himselfe
             .
             We
             also
             pardon
             those
             easily
             which
             confesse
             their
             faults
             freely
             ,
             and
             shew
             repentance
             for
             their
             offences
             ;
             for
             that
             wee
             imagine
             this
             griefe
             is
             a
             sufficient
             punishment
             for
             their
             wrong
             .
          
           
             Whereof
             we
             haue
             a
             familiar
             example
             in
             our
             seruants
             ;
             reprehending
             more
             sharply
             ,
             
             and
             punishing
             more
             seuerely
             ,
             those
             that
             palliate
             their
             offences
             ,
             or
             that
             answer
             vs
             arrogantly
             ;
             and
             we
             entreat
             them
             more
             graciously
             which
             acknowledge
             their
             faults
             and
             demand
             pardon
             .
             And
             the
             reason
             is
             ,
             for
             that
             it
             is
             a
             signe
             of
             impudency
             to
             maintaine
             an
             error
             which
             is
             apparent
             ,
             and
             th●s
             impudency
             is
             a
             notable
             cōtempt
             of
             him
             against
             whom
             they
             contest
             so
             boldly
             :
             for
             that
             wee
             contemne
             those
             with
             whom
             we
             shew
             no
             respect
             or
             reuerence
             .
          
           
             We
             are
             easily
             pacified
             ,
             when
             as
             they
             whom
             we
             pretend
             haue
             offended
             vs
             ,
             humble
             themselues
             before
             vs
             ,
             endure
             our
             reproofe
             ,
             and
             doe
             not
             contradict
             vs
             ;
             for
             that
             this
             submission
             is
             as
             it
             were
             ,
             a
             signe
             of
             feare
             or
             reuerence
             
             which
             they
             beare
             vs
             ,
             whereby
             they
             silently
             confesse
             ,
             that
             they
             are
             our
             inferiours
             :
             so
             as
             we
             conceiue
             they
             doe
             not
             contemne
             vs
             :
             for
             that
             no
             man
             contemnes
             him
             whom
             he
             feares
             .
             Wherefore
             euery
             man
             layes
             aside
             all
             choler
             against
             those
             that
             humble
             themselues
             :
             we
             haue
             an
             example
             in
             the
             Lyon
             ,
             a
             generous
             beast
             ,
             who
             neuer
             shewes
             his
             fury
             ,
             but
             pardons
             those
             that
             lye
             prostrate
             vpon
             the
             ground
             to
             saue
             themselues
             .
             We
             also
             shew
             our selues
             mild
             to
             those
             which
             making
             the
             same
             profession
             ,
             honour
             vs
             ,
             and
             speake
             not
             slanderously
             of
             vs
             :
             for
             that
             this
             respect
             shewes
             they
             haue
             vs
             in
             good
             esteeme
             ,
             and
             that
             they
             contemne
             vs
             not
             .
          
           
             Wee
             also
             pardon
             those
             
             willingly
             ,
             from
             whom
             wee
             haue
             receiued
             some
             notable
             fauour
             ,
             &
             particularly
             when
             they
             entreat
             vs
             and
             coniure
             vs
             with
             passionate
             prayers
             ,
             to
             forget
             the
             iniuries
             they
             haue
             done
             vs
             ,
             and
             not
             to
             take
             reuenge
             of
             them
             ;
             for
             that
             these
             kinde
             of
             ●ntreaties
             are
             signes
             of
             their
             submission
             .
          
           
             Wee
             also
             pardon
             those
             willingly
             ,
             which
             are
             not
             reputed
             to
             be
             insolent
             ,
             slanderers
             ,
             mockers
             ,
             or
             contemners
             of
             others
             ,
             but
             are
             knowne
             to
             be
             good
             men
             ,
             doing
             outrage
             to
             no
             man
             vnlesse
             it
             be
             to
             the
             wicked
             ,
             among
             whom
             we
             desire
             not
             to
             sort
             our selues
             .
             Wee
             checke
             and
             controule
             our
             choler
             ,
             when
             as
             we
             know
             that
             they
             that
             haue
             offended
             vs
             are
             powerful
             persons
             ,
             from
             
             whom
             wee
             might
             feare
             some
             greater
             iniurie
             ,
             if
             wee
             should
             attempt
             to
             reuenge
             that
             which
             they
             haue
             done
             vs
             ▪
             for
             wee
             seldome
             make
             demonstration
             of
             choler
             against
             those
             whom
             we
             feare
             ,
             beeing
             vnpossible
             that
             at
             the
             same
             instant
             wee
             should
             feare
             any
             man
             ,
             and
             yet
             bee
             in
             choler
             against
             him
             .
             Yea
             ,
             wee
             passe
             ouer
             their
             faults
             lightly
             that
             haue
             wronged
             vs
             in
             the
             heate
             of
             their
             choler
             :
             so
             as
             if
             wee
             are
             incensed
             against
             them
             ,
             it
             is
             with
             lesse
             feeling
             and
             bitternesse
             ,
             for
             that
             we
             conceiue
             that
             what
             they
             haue
             done
             ,
             was
             not
             through
             contempt
             ,
             seeing
             that
             no
             man
             euer
             contemned
             him
             whom
             hee
             held
             worthy
             of
             his
             choler
             :
             for
             that
             contempt
             is
             without
             griefe
             and
             apprehension
             ,
             but
             choler
             
             is
             full
             of
             griefe
             and
             feeling
             of
             the
             iniury
             receiued
             .
          
           
             Places
             ,
             times
             ,
             imployments
             ,
             companies
             ,
             helpe
             many
             times
             to
             make
             vs
             mild
             and
             quiet
             ,
             and
             to
             keepe
             vs
             from
             being
             transported
             with
             choler
             ,
             if
             it
             bee
             not
             for
             some
             outragious
             iniury
             :
             for
             in
             sports
             ,
             at
             banquets
             ,
             and
             publique
             feasts
             ,
             among
             our
             friends
             ,
             in
             the
             midst
             of
             our
             great
             prosperities
             ,
             during
             the
             happy
             successe
             of
             our
             affaires
             ,
             and
             in
             the
             midst
             of
             our
             good
             hopes
             ,
             we
             doe
             not
             easily
             receiue
             any
             impressions
             of
             choler
             ,
             vnlesse
             (
             as
             we
             haue
             sayd
             )
             they
             do
             vs
             some
             notable
             outrage
             which
             exceedes
             all
             patience
             .
          
           
             In
             like
             manner
             ,
             when
             as
             we
             suffer
             much
             time
             to
             passe
             before
             wee
             seeke
             reuenge
             of
             the
             iniury
             ,
             by
             little
             and
             little
             
             we
             forget
             it
             ,
             and
             time
             hauing
             asswaged
             our
             heate
             ,
             wee
             lose
             all
             desire
             of
             reuenge
             .
             But
             one
             of
             the
             things
             which
             helpes
             most
             to
             quench
             our
             choler
             ,
             is
             ,
             when
             as
             some
             other
             then
             that
             party
             against
             whom
             it
             is
             enflamed
             ,
             hath
             beene
             seuerely
             punished
             or
             sent
             to
             execution
             ,
             before
             wee
             could
             satisfie
             our
             reuenge
             against
             him
             .
          
           
             Wherefore
             Philocrates
             ,
             being
             demanded
             why
             hee
             did
             not
             purge
             himselfe
             of
             the
             crimes
             whereof
             he
             was
             accused
             ,
             during
             the
             time
             the
             people
             were
             in
             choler
             against
             him
             ;
             answered
             ,
             that
             the
             reason
             was
             ,
             for
             that
             he
             expected
             some
             other
             should
             be
             vniustly
             accused
             and
             condemned
             before
             him
             ;
             imagining
             (
             as
             it
             is
             true
             )
             that
             when
             as
             men
             
             haue
             powred
             forth
             their
             choler
             and
             splene
             vpon
             any
             one
             ,
             then
             they
             grow
             more
             milde
             ,
             and
             their
             rage
             is
             turned
             to
             pitty
             .
             As
             it
             happened
             to
             Ergophilus
             ,
             against
             whom
             although
             his
             iudges
             were
             more
             incensed
             then
             against
             Calisthenes
             ;
             yet
             they
             pronounced
             him
             innocent
             ,
             and
             freed
             him
             from
             punishment
             ;
             for
             that
             the
             day
             before
             they
             had
             condemned
             Calisthenes
             .
          
           
             Moreouer
             ,
             men
             shew
             themselues
             milde
             and
             tractable
             to
             those
             ouer
             whom
             they
             haue
             gotten
             some
             fauourable
             decree
             ,
             and
             also
             to
             such
             as
             they
             see
             exposed
             to
             more
             cruell
             afflictions
             ,
             then
             they
             would
             haue
             imposed
             vpon
             them
             for
             their
             reuenge
             :
             For
             they
             conceiue
             that
             they
             are
             punished
             sufficiently
             for
             their
             
             offence
             ,
             and
             that
             for
             their
             part
             they
             are
             fully
             reuenged
             of
             the
             iniury
             they
             haue
             receiued
             .
          
           
             But
             particularly
             our
             choler
             is
             not
             often
             enflamed
             when
             as
             we
             conceiue
             the
             iniury
             that
             we
             suffer
             is
             done
             vs
             iustly
             ,
             &
             that
             wee
             haue
             well
             deserued
             that
             chastisement
             ;
             for
             then
             it
             rather
             makes
             shew
             of
             a
             reuenge
             iustly
             pursued
             ,
             then
             of
             a
             contempt
             or
             iniury
             vniustly
             procured
             .
             Choler
             hath
             iniustice
             for
             her
             obiect
             ,
             bee
             it
             true
             or
             apparent
             :
             for
             that
             as
             we
             haue
             obserued
             in
             the
             Definition
             ,
             it
             is
             a
             feeling
             of
             an
             indignity
             which
             wee
             thinke
             we
             haue
             receiued
             wrongfully
             ,
             and
             without
             merite
             :
             wherefore
             when
             as
             we
             apprehend
             there
             is
             no
             iniustice
             in
             the
             wrong
             wee
             receiue
             ,
             our
             
             choler
             breakes
             not
             forth
             and
             runs
             not
             hastily
             to
             reuenge
             .
             And
             therefore
             when
             we
             will
             reprehend
             any
             one
             ,
             it
             is
             fit
             to
             represent
             vnto
             him
             the
             subiect
             wherefore
             we
             vse
             this
             seuerity
             ,
             that
             making
             him
             know
             wee
             haue
             iust
             occasion
             ,
             it
             may
             stay
             him
             from
             choler
             .
             The
             which
             wee
             should
             practise
             particularly
             with
             our
             seruants
             ,
             who
             will
             take
             our
             reprehensions
             in
             better
             part
             ,
             and
             serue
             vs
             with
             more
             affection
             when
             wee
             shew
             them
             that
             they
             haue
             erred
             ,
             and
             let
             them
             know
             the
             offēce
             which
             hath
             moued
             vs
             to
             this
             rigor
             .
             Our
             choler
             is
             not
             easily
             moued
             against
             such
             as
             wee
             hold
             insensible
             of
             any
             thing
             that
             we
             shall
             doe
             or
             say
             ;
             for
             that
             Choler
             will
             haue
             her
             effects
             knowne
             .
             Wherefore
             no
             man
             
             of
             iudgement
             will
             bee
             angry
             against
             insensible
             things
             .
             But
             the
             choler
             which
             we
             shew
             against
             the
             liuing
             ,
             is
             mortified
             in
             regard
             of
             the
             dead
             ,
             for
             that
             they
             haue
             endured
             the
             last
             misery
             of
             life
             ,
             and
             they
             haue
             no
             more
             feeling
             nor
             knowledge
             of
             iniuries
             ,
             which
             choler
             doth
             wonderfully
             desire
             .
             Wherefore
             Homer
             to
             pacifie
             Aclilles
             ,
             who
             insulted
             ouer
             the
             dead
             body
             of
             Hector
             ,
             let
             him
             know
             ,
             that
             he
             did
             but
             beate
             the
             earth
             ,
             and
             outrage
             an
             insensible
             thing
             .
             These
             are
             briefly
             the
             persons
             to
             whom
             Mildnesse
             or
             clemency
             extends
             ,
             and
             which
             can
             command
             their
             choler
             .
          
           
             This
             Mildnesse
             is
             commendable
             in
             all
             men
             ,
             for
             that
             it
             is
             a
             bud
             of
             true
             humility
             ,
             or
             rather
             a
             true
             character
             of
             
             the
             children
             of
             God.
             But
             it
             hath
             a
             greater
             lustre
             and
             a
             more
             eminent
             shew
             when
             it
             is
             found
             in
             the
             soules
             of
             kings
             and
             Monarchs
             of
             the
             earth
             :
             For
             what
             praise
             ,
             what
             triumph
             ,
             and
             what
             glory
             is
             it
             to
             a
             great
             Prince
             ,
             to
             haue
             the
             command
             of
             so
             many
             millions
             of
             men
             ,
             to
             bee
             arbitrator
             of
             their
             liues
             ,
             to
             be
             master
             of
             their
             goods
             and
             fortunes
             ,
             to
             be
             able
             in
             an
             instant
             to
             leuy
             fearefull
             Armies
             ,
             and
             in
             the
             twinckling
             of
             an
             eye
             to
             ruine
             Townes
             &
             Countriee
             ,
             without
             the
             feare
             of
             any
             Lawes
             ?
             And
             yet
             in
             this
             prodigious
             power
             ,
             not
             to
             suffer
             his
             eyes
             to
             be
             daxeled
             with
             so
             great
             a
             splendour
             ,
             nor
             to
             bee
             transported
             with
             choler
             ,
             and
             in
             offences
             not
             to
             vse
             seuerity
             ;
             to
             spare
             blood
             ,
             to
             containe
             
             his
             Passions
             ,
             and
             to
             make
             it
             his
             whole
             glory
             to
             doe
             good
             to
             those
             that
             are
             subiect
             to
             his
             authority
             .
          
           
             Wherefore
             this
             bounty
             and
             clemency
             in
             Princes
             ,
             makes
             them
             not
             onely
             to
             bee
             beloued
             ,
             but
             euen
             to
             be
             adored
             by
             their
             subiects
             ,
             who
             are
             rauished
             with
             a
             sweete
             excesse
             of
             ioy
             ,
             when
             as
             they
             see
             themselues
             subiect
             to
             a
             power
             which
             hath
             nothing
             insolent
             ,
             but
             all
             things
             tend
             to
             their
             preseruation
             ,
             and
             propound
             vnto
             themselues
             no
             more
             glorious
             obiects
             then
             their
             safety
             .
          
           
             Subiects
             hide
             not
             thēselues
             from
             these
             good
             Princes
             ,
             and
             flye
             not
             from
             them
             ,
             as
             if
             a
             Tiger
             ,
             a
             Lyon
             ,
             or
             some
             other
             sauage
             and
             cruel
             beast
             ,
             did
             present
             it selfe
             ;
             but
             they
             runne
             to
             
             meete
             them
             ,
             to
             behold
             them
             ,
             and
             admire
             them
             ,
             as
             starres
             of
             good
             influence
             ,
             of
             whom
             depend
             all
             their
             happinesse
             .
             The
             subiects
             runne
             vnto
             their
             Temples
             for
             such
             good
             Princes
             ,
             &
             poure
             out
             their
             vowes
             and
             prayers
             for
             their
             honors
             and
             safety
             .
             It
             is
             for
             them
             they
             watch
             and
             are
             in
             care
             ,
             and
             it
             is
             for
             them
             they
             are
             ready
             to
             suffer
             a
             thousand
             deathes
             ,
             rather
             then
             any
             attempt
             shold
             be
             made
             against
             their
             liues
             ,
             whereunto
             they
             know
             their
             safeties
             are
             tyed
             :
             For
             their
             mildenesse
             and
             clemency
             ,
             as
             a
             powerful
             charme
             bindes
             the
             affections
             of
             their
             subiects
             vnto
             them
             ,
             and
             doth
             purchase
             their
             loue
             ,
             which
             is
             the
             most
             powerfull
             bond
             and
             the
             safest
             guard
             wherby
             Monarches
             may
             assure
             their
             estates
             :
             
             For
             there
             is
             no
             Empire
             nor
             gouernement
             ,
             more
             firme
             then
             that
             which
             pleaseth
             the
             subiects
             ;
             whereas
             those
             that
             are
             odious
             ,
             are
             soone
             ruined
             :
             yea
             ,
             they
             that
             could
             temper
             their
             authority
             by
             Clemency
             ,
             haue
             alwayes
             enioyed
             a
             happy
             successe
             in
             their
             gouernement
             .
             And
             to
             speake
             in
             a
             word
             ,
             clemency
             is
             as
             a
             soueraign
             ornament
             to
             all
             the
             other
             royall
             vertues
             ;
             yea
             ;
             it
             is
             to
             Princes
             as
             a
             way
             to
             heauen
             ,
             and
             immortality
             to
             vse
             so
             eminent
             and
             fearefull
             a
             power
             moderately
             ;
             to
             loue
             their
             subiects
             ,
             to
             pardon
             the
             humble
             ,
             to
             abstaine
             from
             all
             cruelty
             ,
             to
             do
             no
             violence
             ,
             not
             to
             bathe
             their
             hands
             in
             blood
             ,
             to
             let
             their
             time
             passe
             ,
             to
             pacifie
             their
             choler
             ,
             and
             to
             procure
             peace
             and
             quietnesse
             
             to
             the
             world
             .
             For
             these
             reasons
             their
             subiects
             apprehend
             not
             them
             ,
             but
             apprehend
             onely
             for
             them
             :
             whereas
             the
             violence
             of
             Princes
             striks
             a
             terror
             into
             the
             minds
             of
             their
             subiects
             ,
             but
             it
             makes
             them
             neither
             more
             powerfull
             ,
             nor
             to
             be
             more
             respected
             by
             them
             .
          
           
             And
             these
             feares
             and
             terrors
             of
             the
             subiects
             are
             weake
             tyes
             and
             bands
             of
             their
             affection
             and
             loue
             :
             for
             when
             as
             they
             imagine
             they
             haue
             no
             more
             subiect
             of
             feare
             ,
             they
             beginne
             to
             hate
             .
             But
             admit
             that
             the
             horror
             of
             punishments
             and
             tortures
             were
             able
             to
             settle
             Empires
             :
             who
             knows
             not
             ,
             that
             as
             it
             is
             an
             incomparable
             shame
             for
             Phisitians
             to
             fill
             vp
             graues
             ,
             putting
             their
             skill
             in
             practize
             :
             So
             it
             is
             a
             
             great
             reproach
             to
             Princes
             to
             mainetaine
             their
             greatnesse
             by
             tortures
             .
             They
             should
             vnderstand
             all
             the
             defects
             of
             their
             estate
             ,
             but
             wisedome
             binds
             him
             to
             excuse
             some
             :
             and
             if
             they
             be
             forced
             to
             vse
             seuerity
             ,
             they
             must
             doe
             it
             in
             punishing
             crimes
             which
             deserue
             no
             pardon
             ;
             yet
             with
             a
             testimony
             of
             griefe
             and
             remorse
             .
             And
             finally
             ,
             they
             must
             shew
             their
             clemency
             to
             those
             where
             there
             is
             some
             hope
             of
             amendement
             ,
             not
             alwayes
             seeking
             to
             inflict
             punishments
             ,
             but
             sometimes
             to
             bee
             satisfied
             with
             the
             repentance
             of
             them
             that
             haue
             offended
             .
          
           
             They
             must
             remember
             that
             it
             is
             a
             glorious
             thing
             to
             pardon
             him
             whose
             offence
             hath
             already
             made
             miserable
             ,
             and
             
             that
             it
             is
             a
             seuere
             punishmēt
             to
             be
             forced
             to
             craue
             pardon
             for
             his
             crime
             .
             They
             must
             imagine
             that
             cruell
             and
             violent
             commands
             are
             more
             sharpe
             then
             durable
             ;
             that
             no
             man
             can
             bee
             feared
             of
             many
             ,
             but
             he
             must
             feare
             much
             :
             and
             that
             the
             life
             of
             Princes
             ,
             is
             as
             a
             perpetuall
             warre
             ,
             and
             a
             perpetuall
             death
             ,
             if
             they
             bee
             forced
             to
             distrust
             ,
             and
             to
             guard
             thēselues
             from
             so
             many
             millions
             of
             men
             which
             hate
             their
             power
             ,
             if
             it
             bee
             insolent
             and
             insupportable
             .
          
        
      
       
         
           
           
             CHAP.
             1.
             
             Of
             the
             diuerse
             Passions
             of
             men
             ,
             according
             to
             their
             ages
             and
             conditions
             .
          
           
             AS
             all
             the
             Countries
             and
             parts
             of
             the
             world
             ,
             are
             not
             equally
             shaken
             with
             the
             tempests
             of
             the
             aire
             ,
             yet
             there
             is
             not
             any
             corner
             of
             the
             earth
             ,
             nor
             portion
             of
             the
             Vniuerse
             ,
             in
             which
             there
             riseth
             not
             some
             little
             winde
             ,
             or
             some
             small
             stormes
             :
             Euen
             so
             ,
             although
             that
             all
             men
             are
             not
             subiect
             to
             the
             furious
             motions
             of
             the
             same
             Passions
             ,
             yet
             there
             is
             not
             any
             age
             nor
             condition
             
             which
             doth
             not
             feele
             some
             effects
             ,
             &
             is
             not
             in
             some
             sort
             agitated
             .
             Onely
             there
             is
             this
             difference
             ,
             that
             the
             one
             haue
             a
             feeling
             of
             one
             sort
             ,
             &
             the
             other
             of
             another
             :
             some
             are
             more
             violent
             ,
             and
             other
             haue
             them
             more
             quiet
             and
             temperate
             .
             For
             some
             are
             Passions
             befitting
             yong
             men
             ;
             others
             are
             incident
             to
             men
             of
             perfect
             age
             ;
             and
             some
             are
             those
             of
             olde
             men
             :
             Some
             the
             rich
             and
             mighty
             are
             subiect
             vnto
             ,
             and
             others
             transport
             the
             poore
             and
             miserable
             .
          
           
             And
             first
             touching
             that
             which
             concernes
             the
             Passions
             of
             young
             men
             ,
             they
             are
             hot
             and
             fiery
             by
             reason
             of
             the
             blood
             which
             boyles
             in
             their
             veines
             ;
             and
             what
             they
             once
             desire
             they
             affect
             with
             vehemency
             .
             Yet
             they
             shew
             this
             
             heate
             more
             particularly
             in
             the
             motions
             of
             Loue
             ,
             whereunto
             their
             age
             which
             is
             in
             the
             flower
             ,
             giues
             them
             a
             violent
             inclination
             ,
             which
             appeares
             in
             the
             heate
             of
             their
             pursuites
             .
             But
             they
             are
             subiect
             to
             all
             kindes
             of
             changes
             ,
             and
             haue
             no
             constancy
             in
             their
             affections
             ;
             so
             as
             their
             Passions
             are
             properly
             like
             to
             the
             hunger
             and
             thirst
             of
             sicke
             persons
             ,
             which
             passe
             away
             with
             the
             fit
             of
             their
             disease
             .
             Or
             to
             speake
             more
             properly
             ,
             they
             resemble
             Meteors
             ,
             or
             wandring
             fires
             which
             are
             kindled
             in
             the
             aire
             ,
             and
             suddainely
             extinct
             .
          
           
             They
             are
             in
             like
             manner
             very
             ready
             to
             the
             motions
             of
             Choler
             ,
             and
             are
             easily
             transported
             with
             disdaine
             ,
             especially
             when
             as
             they
             seek
             to
             blemish
             
             their
             honour
             ,
             or
             to
             doe
             them
             any
             kinde
             of
             outrage
             .
             They
             are
             also
             ambitious
             ,
             and
             loue
             glory
             passionatly
             ,
             so
             as
             they
             preferre
             victory
             before
             any
             other
             thing
             ,
             for
             that
             it
             is
             the
             highest
             degree
             of
             excellency
             whereunto
             they
             aspire
             .
             But
             they
             are
             not
             couetous
             ,
             neither
             doe
             they
             loue
             money
             ,
             for
             that
             they
             haue
             not
             yet
             tried
             the
             miseries
             of
             pouerty
             :
             like
             vnto
             him
             whom
             an
             Ancient
             reproached
             ,
             that
             the
             contempt
             hee
             made
             of
             gold
             ,
             was
             a
             signe
             that
             hee
             had
             not
             yet
             felt
             the
             sweetnesse
             thereof
             ;
             for
             if
             he
             had
             tasted
             it
             ,
             his
             hands
             would
             be
             more
             ready
             ,
             and
             he
             would
             bee
             more
             diligent
             to
             gather
             it
             together
             .
             Neither
             are
             they
             maliciously
             disposed
             ,
             but
             shew
             more
             plainenesse
             then
             cunning
             in
             
             their
             actions
             ,
             for
             that
             they
             haue
             not
             yet
             learned
             the
             subtilties
             ,
             nor
             tried
             the
             malice
             of
             the
             world
             .
             But
             they
             are
             credulous
             ,
             and
             doe
             easily
             beleeue
             what
             is
             said
             vnto
             them
             :
             for
             that
             they
             haue
             not
             yet
             tried
             the
             fraudes
             of
             men
             ,
             nor
             haue
             bin
             often
             abused
             .
          
           
             Moreouer
             ,
             they
             are
             full
             of
             great
             hopes
             ,
             like
             vnto
             thē
             that
             are
             surprized
             with
             wine
             ;
             both
             in
             regard
             of
             the
             heate
             which
             abounds
             in
             them
             ,
             as
             for
             that
             they
             haue
             not
             yet
             felt
             the
             iniuries
             of
             Fortune
             :
             And
             therefore
             they
             liue
             in
             hope
             ;
             for
             that
             Hope
             regards
             future
             things
             ,
             as
             memory
             is
             imployed
             about
             that
             which
             is
             past
             .
             And
             as
             for
             them
             ,
             they
             apprehend
             ,
             that
             the
             time
             they
             haue
             to
             liue
             ,
             is
             long
             ;
             and
             they
             make
             no
             account
             
             of
             that
             which
             is
             past
             .
             And
             for
             the
             same
             reason
             in
             the
             flower
             of
             their
             age
             ,
             they
             remember
             not
             what
             is
             slipt
             away
             before
             their
             time
             ,
             but
             hope
             for
             all
             that
             is
             to
             come
             ,
             so
             as
             they
             are
             easie
             to
             bee
             deceiued
             :
             for
             that
             hauing
             this
             beleefe
             and
             hope
             ,
             it
             is
             easie
             to
             make
             them
             beleeue
             and
             hope
             for
             that
             which
             is
             not
             .
             By
             consequence
             they
             are
             valiant
             and
             hardy
             ,
             both
             for
             that
             they
             are
             cholerick
             ,
             and
             also
             for
             that
             they
             are
             full
             of
             good
             hopes
             :
             for
             Choler
             takes
             from
             them
             al
             feare
             ,
             and
             hope
             makes
             them
             hardy
             ;
             whereby
             they
             haue
             a
             great
             confidence
             of
             the
             successe
             of
             that
             they
             vndertake
             .
          
           
             Moreouer
             ,
             yong
             mē
             are
             bashfull
             ,
             knowing
             nothing
             in
             this
             life
             ,
             but
             what
             they
             haue
             learned
             
             from
             the
             Lawes
             ,
             or
             from
             their
             education
             :
             wherefore
             when
             as
             any
             thing
             presents
             it selfe
             ,
             of
             whose
             nature
             they
             are
             not
             well
             instructed
             ,
             they
             remain
             as
             it
             were
             in
             suspence
             ,
             and
             know
             not
             what
             to
             resolue
             ,
             and
             therefore
             they
             are
             commonly
             subiect
             to
             blushing
             .
             They
             are
             also
             magnanimous
             and
             generous
             ,
             both
             for
             that
             they
             haue
             a
             good
             opinion
             of
             themselues
             ,
             as
             also
             for
             that
             they
             haue
             a
             proud
             conceit
             of
             their
             courage
             ,
             holding
             themselues
             fit
             for
             any
             great
             action
             :
             and
             in
             like
             manner
             ,
             for
             that
             they
             haue
             not
             yet
             tried
             the
             calamities
             and
             miseries
             ,
             which
             ouerthrow
             the
             fortune
             and
             constancy
             of
             men
             ,
             but
             are
             ignorant
             of
             the
             afflictions
             whereunto
             this
             life
             is
             subiect
             .
          
           
           
             Finally
             ,
             they
             desire
             rather
             to
             vndertake
             those
             things
             which
             are
             honorable
             ,
             then
             that
             which
             concernes
             profit
             .
             For
             that
             they
             gouerne
             themselues
             rather
             by
             their
             owne
             courage
             ,
             and
             the
             bounty
             of
             their
             nature
             ,
             which
             hath
             the
             honesty
             of
             things
             for
             obiect
             ,
             then
             by
             the
             discourse
             of
             reason
             ,
             which
             doth
             commonly
             propound
             for
             end
             ,
             that
             which
             is
             most
             profitable
             .
             Young
             men
             doe
             also
             loue
             indifferently
             the
             company
             of
             such
             as
             are
             of
             their
             age
             and
             condition
             ,
             not
             making
             any
             curious
             choyce
             of
             their
             friends
             ;
             the
             which
             shewes
             ,
             that
             they
             haue
             more
             curiosity
             then
             care
             of
             that
             which
             may
             auaile
             them
             in
             the
             course
             of
             their
             liues
             .
          
           
             They
             are
             also
             violent
             ,
             and
             
             obserue
             no
             moderation
             in
             their
             motions
             and
             actions
             :
             so
             as
             if
             they
             loue
             ,
             they
             loue
             furiously
             ;
             and
             if
             they
             hate
             ,
             it
             is
             extreame
             :
             and
             so
             in
             all
             other
             things
             they
             keepe
             no
             mediocrity
             .
             The
             which
             grows
             from
             their
             presumption
             ,
             and
             for
             that
             they
             haue
             a
             conceit
             to
             know
             any
             thing
             ;
             which
             makes
             them
             to
             speake
             boldly
             ,
             and
             to
             defend
             their
             impertinencies
             wilfully
             .
             They
             commit
             many
             errors
             ,
             but
             commonly
             they
             are
             the
             defects
             of
             youth
             ,
             which
             proceede
             from
             the
             heat
             of
             blood
             ,
             so
             as
             there
             is
             more
             insolency
             in
             their
             actions
             ,
             then
             affected
             crimes
             .
          
           
             They
             are
             moreouer
             pittifull
             and
             gentle
             ;
             for
             that
             measuring
             others
             by
             their
             own
             innocency
             ,
             they
             beleeue
             that
             al
             the
             world
             is
             good
             ;
             and
             
             that
             they
             which
             suffer
             any
             extraordinary
             miserie
             ,
             haue
             not
             deserued
             it
             :
             and
             for
             that
             reason
             they
             haue
             compassion
             of
             them
             .
          
           
             Finally
             ,
             young
             men
             are
             pleasant
             ,
             witty
             ,
             and
             loue
             to
             laugh
             ,
             and
             to
             heare
             a
             witty
             ieast
             ,
             which
             they
             thinke
             is
             a
             signe
             of
             a
             good
             spirit
             ,
             and
             therefore
             admire
             him
             .
             They
             also
             loue
             horses
             ,
             dogges
             ,
             huntings
             ,
             combates
             ,
             and
             other
             exercises
             ,
             which
             haue
             some
             kinde
             of
             violence
             or
             pleasure
             .
          
           
             To
             conclude
             young
             men
             are
             commonly
             rich
             in
             inuention
             ,
             but
             poore
             in
             matters
             of
             iudgement
             :
             they
             are
             fit
             for
             execution
             ,
             but
             incapable
             for
             any
             great
             dessigne
             .
             They
             are
             borne
             to
             excite
             troubles
             ,
             but
             are
             not
             able
             to
             pacifie
             them
             :
             
             they
             imbrace
             much
             ,
             but
             hold
             little
             :
             they
             aspire
             to
             the
             end
             ,
             but
             looke
             not
             to
             the
             meanes
             :
             and
             when
             they
             haue
             committed
             an
             error
             ,
             they
             will
             hardly
             acknowledge
             it
             and
             leaue
             it
             ;
             like
             vnto
             those
             resty
             horses
             ,
             which
             leape
             and
             bound
             ▪
             and
             will
             neither
             stand
             still
             nor
             go
             forward
             .
          
           
             As
             for
             those
             that
             grow
             to
             age
             ,
             they
             haue
             Passions
             in
             a
             manner
             quite
             contrary
             to
             young
             men
             :
             for
             hauing
             liued
             long
             ,
             and
             beene
             often
             deceiued
             ,
             hauing
             themselues
             committed
             many
             errors
             ,
             and
             knowing
             also
             that
             the
             world
             is
             full
             of
             subtilty
             and
             villainy
             ;
             they
             are
             not
             assured
             of
             any
             thing
             ,
             but
             looke
             vpon
             all
             things
             with
             distrust
             :
             and
             if
             they
             deliuer
             their
             opinion
             in
             any
             businesse
             ,
             it
             is
             with
             a
             kind
             
             of
             feare
             :
             so
             as
             it
             seemes
             they
             will
             make
             it
             knowne
             ,
             that
             in
             all
             things
             there
             is
             more
             coniecture
             then
             certainty
             :
             wherfore
             their
             ordinary
             restriction
             in
             their
             answers
             and
             discourses
             ,
             is
             ,
             
               It
               may
               be
               ,
               peraduenture
               it
               is
               true
               .
            
             The
             which
             proceedes
             frō
             the
             great
             Idea
             they
             haue
             of
             the
             inconstancy
             of
             things
             ,
             &
             the
             deceits
             of
             men
             .
             For
             the
             same
             reason
             they
             are
             malicious
             ,
             being
             a
             meere
             malice
             to
             interpret
             ,
             as
             they
             doe
             ,
             all
             things
             in
             the
             worst
             sence
             ;
             and
             for
             the
             same
             reason
             they
             are
             also
             distrustfull
             and
             suspitious
             :
             suspitious
             by
             reason
             of
             their
             distrust
             ,
             and
             distrustfull
             ,
             in
             regard
             of
             the
             experience
             they
             haue
             of
             things
             .
             Finally
             ,
             they
             neuer
             loue
             entirely
             ,
             neither
             is
             their
             hatred
             furious
             ,
             but
             they
             loue
             commonly
             
             as
             if
             they
             should
             hate
             ,
             and
             they
             hate
             as
             if
             they
             shold
             he
             moued
             to
             loue
             .
          
           
             Moreouer
             ,
             their
             courage
             is
             weake
             ,
             both
             in
             respect
             of
             the
             coldnes
             of
             their
             blood
             and
             spirits
             ,
             as
             also
             by
             reason
             of
             calamities
             past
             ,
             and
             the
             miseries
             which
             they
             haue
             tried
             .
             And
             for
             this
             reason
             ,
             vnlesse
             they
             haue
             some
             spice
             of
             folly
             ,
             they
             doe
             seldome
             attempt
             any
             hardy
             enterprizes
             ,
             nor
             hazard
             their
             fortunes
             and
             honors
             ,
             but
             they
             are
             content
             to
             seeke
             that
             which
             may
             protect
             them
             from
             necessity
             :
             whereby
             they
             are
             couetous
             and
             fast
             ,
             fearing
             to
             diminish
             that
             which
             they
             thinke
             is
             necessary
             for
             them
             :
             whereunto
             they
             are
             drawne
             by
             experience
             which
             hath
             taught
             them
             ,
             how
             hard
             a
             thing
             it
             is
             
             to
             gather
             great
             wealth
             ,
             and
             how
             easie
             it
             is
             to
             lose
             it
             .
             They
             are
             in
             like
             manner
             fearefull
             ,
             and
             encrease
             their
             apprehensions
             by
             imagination
             ,
             and
             by
             the
             fore-sight
             of
             the
             future
             :
             wherewith
             they
             are
             alwayes
             troubled
             ;
             the
             which
             proceeds
             from
             the
             coldnesse
             of
             their
             blood
             .
             For
             this
             coldnesse
             which
             is
             common
             to
             olde
             men
             ,
             makes
             them
             enclined
             to
             feare
             ,
             whereas
             heate
             incites
             courage
             and
             resolution
             .
          
           
             Moreouer
             ,
             they
             loue
             life
             much
             ,
             and
             especially
             vpon
             the
             declining
             of
             their
             dayes
             ;
             for
             that
             men
             desire
             that
             naturally
             ,
             whereof
             they
             haue
             great
             neede
             ;
             and
             when
             as
             they
             feare
             it
             should
             fly
             from
             them
             ,
             then
             they
             desire
             it
             more
             passionately
             .
             They
             commonly
             powre
             forth
             cōplaints
             ,
             which
             
             are
             signes
             of
             their
             weaknesse
             ,
             and
             which
             makes
             them
             importune
             :
             And
             then
             they
             rather
             imbrace
             that
             which
             is
             profitable
             ,
             then
             what
             is
             honorable
             :
             wherein
             they
             shew
             themselues
             commonly
             extreame
             ,
             euen
             base
             ,
             the
             which
             growes
             from
             the
             loue
             they
             beare
             vnto
             themselues
             :
             For
             profit
             is
             the
             good
             of
             that
             priuate
             person
             that
             doth
             enioy
             it
             ,
             but
             honour
             tends
             to
             good
             absolutely
             ,
             without
             consideration
             of
             the
             interest
             of
             any
             particular
             .
          
           
             After
             this
             they
             are
             rather
             impudent
             then
             bashfull
             ;
             for
             respecting
             not
             honour
             so
             much
             as
             their
             owne
             commodities
             ,
             they
             care
             not
             for
             the
             opinion
             of
             the
             world
             ,
             but
             contemne
             it
             .
             Finally
             ,
             they
             renounce
             in
             a
             manner
             all
             good
             
             hopes
             ,
             and
             haue
             none
             but
             bad
             ,
             both
             for
             that
             they
             are
             distrustfull
             and
             fearefull
             ;
             as
             for
             that
             experience
             hath
             taught
             them
             ,
             that
             most
             things
             are
             bad
             ,
             and
             that
             they
             impaire
             daily
             :
             so
             as
             they
             liue
             rather
             by
             memory
             then
             hope
             ,
             for
             that
             they
             haue
             not
             long
             to
             liue
             ,
             and
             haue
             liued
             long
             :
             for
             hope
             is
             of
             future
             things
             ,
             and
             memory
             of
             what
             is
             past
             .
          
           
             And
             this
             is
             the
             cause
             that
             old
             men
             are
             great
             talkers
             ,
             for
             that
             they
             take
             a
             singular
             content
             to
             commend
             the
             times
             past
             :
             
               In
               our
               times
            
             (
             say
             they
             )
             
               we
               did
               this
               ,
               wee
               did
               that
            
             :
             taking
             a
             wonderfull
             content
             to
             remember
             what
             is
             past
             .
             As
             for
             their
             choler
             ,
             it
             is
             sudden
             and
             violent
             ;
             but
             it
             is
             like
             a
             fire
             of
             straw
             ,
             that
             is
             soon
             quencht
             .
             Their
             desires
             are
             mortified
             
             or
             weake
             ,
             and
             cannot
             bee
             quickened
             ,
             or
             receiue
             any
             vigor
             ,
             vnlesse
             the
             loue
             of
             money
             possesse
             them
             .
             And
             therefore
             they
             are
             temperate
             ,
             and
             loue
             frugality
             ,
             which
             is
             a
             kinde
             of
             sparing
             ,
             for
             that
             they
             gouerne
             themselues
             rather
             by
             the
             discourse
             of
             reason
             ,
             then
             by
             their
             owne
             genius
             ,
             or
             their
             proper
             inclination
             :
             for
             (
             as
             wee
             haue
             said
             )
             discourse
             aymes
             at
             the
             end
             ;
             and
             courage
             hath
             a
             respect
             to
             honesty
             as
             a
             companion
             to
             vertue
             .
             Their
             faults
             sauour
             more
             of
             iniustice
             then
             insolency
             or
             outrage
             .
             They
             are
             inclined
             to
             mercy
             ,
             yea
             ,
             more
             then
             young
             men
             ,
             but
             for
             diuers
             reasons
             ;
             for
             young
             men
             are
             pittifull
             by
             humanity
             ,
             and
             old
             men
             by
             weaknesse
             ,
             whose
             age
             makes
             them
             apprehend
             
             the
             miseries
             wherewith
             they
             see
             other
             men
             afflicted
             ,
             as
             if
             it
             hung
             ouer
             their
             heads
             ;
             which
             is
             a
             consideration
             (
             as
             wee
             haue
             said
             else-where
             )
             moues
             to
             mercy
             and
             pitty
             :
             And
             for
             this
             reason
             they
             doe
             nothing
             but
             complaine
             ,
             and
             they
             loue
             not
             to
             see
             any
             one
             laugh
             ,
             neither
             doe
             they
             willingly
             frequent
             any
             that
             are
             pleasant
             and
             Iouiall
             ;
             for
             that
             their
             age
             hath
             cooled
             the
             blood
             ,
             and
             made
             an
             impression
             of
             melancholy
             which
             loues
             seuerity
             .
          
           
             As
             for
             vigorous
             and
             perfect
             men
             ,
             such
             as
             are
             betwixt
             these
             two
             ages
             ,
             they
             participate
             of
             both
             their
             humours
             ,
             yet
             they
             prune
             of●
             that
             which
             proceedes
             both
             in
             youth
             and
             age
             .
             Wherefore
             they
             obserue
             a
             mediocrity
             in
             all
             things
             ,
             so
             
             as
             they
             are
             neither
             too
             audacious
             nor
             too
             timerous
             ,
             but
             they
             hold
             a
             meane
             ,
             neither
             trusting
             in
             all
             the
             world
             ,
             nor
             distrusting
             euery
             thing
             ,
             but
             they
             examin
             al
             affaires
             by
             the
             rules
             of
             wisdom
             &
             truth
             .
             And
             in
             like
             manner
             they
             are
             neither
             ,
             miserable
             nor
             prodigall
             ,
             but
             measure
             their
             expences
             by
             the
             lawes
             of
             their
             power
             &
             by
             honesty
             .
             And
             in
             like
             maner
             they
             obserue
             this
             mediocrity
             in
             the
             other
             motions
             of
             the
             Irascible
             and
             Concupiscible
             powers
             .
             Their
             valour
             is
             tempered
             ,
             and
             their
             temperance
             is
             accompanied
             with
             courage
             ,
             wherein
             they
             participate
             both
             with
             young
             and
             old
             :
             For
             yong
             men
             are
             valiant
             ,
             but
             without
             moderation
             ;
             and
             old
             men
             are
             temperate
             ,
             but
             full
             of
             apprehension
             
             and
             feare
             .
             And
             to
             say
             in
             a
             word
             ;
             all
             the
             good
             qualities
             which
             are
             found
             diuided
             both
             in
             young
             and
             olde
             ,
             are
             as
             it
             were
             vnited
             and
             tied
             together
             in
             a
             middle
             age
             ,
             which
             containes
             it selfe
             within
             the
             bounds
             of
             his
             temper
             ,
             and
             naturall
             inclination
             :
             And
             as
             for
             those
             which
             haue
             any
             excesse
             or
             superfluity
             ,
             either
             in
             youth
             or
             age
             ;
             a
             man
             that
             is
             in
             this
             middle
             age
             ,
             checks
             them
             and
             cuts
             them
             off
             ,
             reducing
             them
             to
             the
             point
             of
             vertue
             and
             honesty
             .
          
           
             We
             must
             now
             see
             what
             the
             Passions
             of
             men
             be
             ,
             in
             regard
             of
             their
             fortunes
             :
             that
             is
             to
             say
             ,
             wee
             must
             know
             the
             Passions
             of
             Noblemen
             ,
             of
             Rich
             ,
             and
             of
             the
             powerfull
             of
             the
             Earth
             ;
             namely
             of
             Kings
             ,
             and
             Princes
             .
             Noblemen
             haue
             
             this
             particular
             Passion
             ,
             to
             desire
             honors
             vehemently
             :
             For
             as
             all
             men
             naturally
             wish
             to
             encrease
             the
             goods
             they
             enioy
             ;
             Noblemen
             seeing
             themselues
             rich
             in
             glory
             ,
             and
             full
             of
             honor
             ,
             desire
             to
             augment
             their
             treasure
             ,
             to
             the
             end
             they
             may
             not
             seeme
             to
             plant
             their
             triumphes
             vpon
             that
             which
             their
             Predecessors
             haue
             left
             them
             .
             But
             as
             they
             haue
             giuen
             them
             light
             by
             their
             glory
             ,
             so
             they
             desire
             to
             transferre
             the
             same
             beames
             of
             brightnesse
             to
             their
             posterity
             :
             and
             commonly
             ,
             Noblemen
             hold
             it
             a
             generous
             vanity
             not
             to
             continue
             in
             the
             same
             ranke
             ,
             with
             those
             which
             haue
             beene
             equal
             to
             their
             Ancestors
             ;
             yea
             ,
             many
             times
             they
             contemne
             them
             .
             Wherefore
             they
             desire
             to
             adde
             some
             thing
             to
             
             the
             ornaments
             of
             their
             birth
             ,
             and
             to
             haue
             a
             subiect
             to
             recommend
             themselues
             aboue
             others
             .
             For
             in
             truth
             ,
             the
             trophees
             of
             Families
             are
             sometimes
             so
             ancient
             ,
             and
             so
             worn
             with
             time
             ,
             as
             it
             is
             an
             easie
             thing
             to
             surmise
             any
             thing
             .
             Wherefore
             generous
             spirits
             should
             preserue
             that
             which
             nature
             and
             their
             birth
             giues
             them
             ;
             otherwise
             ,
             if
             they
             degenerate
             ,
             it
             is
             a
             famous
             spectacle
             of
             infamy
             &
             reproach
             .
             As
             in
             truth
             there
             are
             some
             ,
             which
             degenerating
             from
             the
             magnanimity
             of
             their
             fathers
             ,
             make
             vs
             to
             see
             thicke
             clouds
             in
             the
             midst
             of
             their
             shining
             glory
             ,
             as
             it
             was
             said
             of
             the
             sonne
             of
             Great
             Scipio
             .
          
           
             This
             misery
             happens
             to
             Families
             as
             to
             fieldes
             where
             
             corne
             and
             fruites
             grow
             ;
             for
             whilest
             the
             soile
             is
             good
             ,
             it
             yeelds
             good
             fruites
             and
             rich
             haruests
             ,
             but
             growing
             barren
             ,
             it
             yeeldes
             nothing
             that
             is
             pure
             and
             excellent
             .
             So
             good
             Families
             continuing
             in
             their
             vigor
             ,
             produce
             worthy
             plants
             for
             a
             time
             :
             But
             this
             generous
             vigor
             decaying
             by
             little
             and
             little
             ,
             they
             yeelde
             not
             such
             braue
             and
             valiant
             men
             as
             formerly
             they
             did
             .
             In
             this
             Realme
             alone
             ,
             how
             many
             great
             and
             worthy
             Families
             (
             whose
             names
             are
             so
             many
             starres
             ,
             and
             so
             many
             flowers
             which
             beautifie
             our
             ancient
             Histories
             )
             are
             extinct
             and
             lost
             ?
             Or
             if
             there
             remaine
             any
             Reliques
             ,
             they
             rest
             vnknowne
             .
          
           
             Finally
             ,
             when
             as
             Nobility
             comes
             to
             degenerate
             ,
             it
             
             giues
             vs
             monsters
             of
             fury
             :
             for
             he
             that
             is
             puft
             vp
             with
             the
             glory
             of
             his
             Ancestors
             ,
             and
             will
             stray
             from
             their
             vertues
             ,
             imagineth
             ,
             that
             hee
             cannot
             make
             better
             shew
             of
             the
             splendour
             of
             his
             birth
             ,
             then
             by
             the
             insolencies
             and
             violencies
             which
             accompany
             their
             actions
             :
             Whereof
             wee
             haue
             seene
             prodigious
             examples
             in
             the
             carriages
             of
             the
             descendants
             of
             Dionysius
             the
             Tyrant
             ,
             and
             Alcibiades
             .
             And
             it
             is
             a
             misery
             in
             humane
             things
             ,
             that
             as
             good
             trees
             grow
             wild
             and
             sauage
             ,
             either
             for
             want
             of
             pruning
             and
             manuring
             ,
             or
             for
             that
             the
             soyle
             is
             not
             fauourable
             :
             So
             great
             Families
             lose
             the
             glory
             of
             those
             that
             were
             their
             founders
             .
             And
             as
             Philosophers
             affirme
             ,
             that
             there
             is
             no
             worse
             corruption
             
             then
             that
             which
             growes
             from
             things
             soueraignly
             excellent
             ,
             as
             we
             finde
             in
             the
             corruption
             of
             perfumes
             :
             so
             it
             happens
             that
             Families
             full
             of
             magnanimity
             and
             courage
             ,
             degenerate
             into
             dull
             and
             stupid
             spirits
             ,
             as
             wee
             haue
             seene
             in
             the
             posterities
             of
             
               Symon
               ,
               Berides
            
             ,
             and
             Socrates
             ,
             forbearing
             to
             speake
             of
             our
             owne
             age
             .
          
           
             As
             for
             the
             Passions
             of
             rich
             men
             ,
             they
             are
             knowne
             to
             all
             the
             world
             ,
             for
             that
             euery
             man
             sees
             that
             these
             menare
             proud
             ,
             insolent
             ,
             and
             outragious
             .
             For
             feeling
             themselues
             supported
             by
             their
             wealth
             ,
             they
             imagine
             that
             all
             things
             are
             in
             their
             power
             .
             For
             that
             riches
             ,
             through
             the
             couetousnesse
             of
             men
             ,
             set
             as
             it
             were
             ,
             a
             price
             of
             all
             other
             things
             which
             they
             may
             buy
             .
          
           
           
             Rich
             men
             are
             also
             voluptuous
             ,
             effeminate
             ,
             and
             full
             of
             ostentation
             ,
             and
             vanity
             ,
             that
             makes
             them
             to
             glory
             of
             their
             treasure
             ;
             they
             are
             voluptuous
             and
             effeminate
             by
             reason
             of
             the
             cōtinuall
             delights
             wherein
             they
             plunge
             themselues
             :
             they
             are
             vaine
             ,
             and
             glory
             of
             their
             wealth
             ,
             for
             that
             their
             thoughts
             are
             perpetually
             imployed
             in
             the
             imagination
             of
             their
             aboundance
             ,
             whereof
             they
             are
             rather
             slaues
             and
             Idolaters
             ,
             then
             true
             possessors
             and
             masters
             .
             And
             moreouer
             they
             imagine
             ,
             that
             all
             the
             world
             loues
             what
             they
             loue
             .
             Wherein
             they
             are
             not
             much
             deceiued
             ,
             for
             that
             infinite
             numbers
             of
             persons
             haue
             neede
             of
             the
             assistance
             of
             riches
             .
             Wherefore
             a
             Philosopher
             beeing
             demaunded
             by
             a
             
             Princesse
             ,
             whether
             it
             were
             better
             to
             be
             rich
             or
             wise
             :
             he
             answered
             ,
             that
             it
             was
             better
             to
             be
             rich
             ;
             for
             ,
             said
             hee
             ,
             wee
             commonly
             see
             wise
             men
             at
             rich
             mens
             gates
             to
             beg
             their
             fauours
             .
             Rich
             men
             also
             haue
             commonly
             this
             vanity
             ,
             that
             they
             hold
             themselues
             worthy
             of
             great
             imploymēts
             ,
             because
             they
             are
             rich
             ,
             in
             regard
             wherof
             ,
             they
             thinke
             it
             reasonable
             they
             shold
             command
             others
             :
             And
             to
             speake
             in
             a
             word
             ,
             the
             riches
             of
             a
             happy
             man
             (
             destitute
             of
             wisedome
             )
             discouers
             his
             inclination
             .
             But
             there
             is
             great
             difference
             betwixt
             the
             Passions
             of
             those
             that
             are
             newly
             raised
             to
             great
             fortunes
             ,
             &
             such
             as
             haue
             enioyed
             them
             long
             :
             And
             we
             must
             not
             doubt
             ,
             but
             that
             they
             that
             haue
             newly
             gotten
             their
             
             wealth
             ,
             are
             more
             vicious
             and
             more
             insolent
             ,
             then
             such
             as
             haue
             enioyed
             it
             from
             their
             Ancestors
             ;
             for
             they
             enter
             into
             their
             riches
             as
             into
             a
             new
             possession
             ,
             in
             the
             which
             they
             are
             altogether
             ignorant
             .
             As
             for
             the
             crimes
             which
             either
             of
             them
             commit
             ,
             they
             sauour
             more
             of
             insolency
             &
             incontinency
             ,
             then
             of
             malice
             ;
             for
             commonly
             they
             are
             polluted
             with
             adulteries
             ,
             and
             doe
             outrage
             to
             such
             as
             resist
             their
             desires
             .
          
           
             It
             rests
             now
             to
             speake
             of
             Princes
             ,
             Kings
             ,
             and
             the
             great
             men
             of
             the
             earth
             ,
             whose
             Passions
             also
             are
             well
             knowne
             ,
             for
             that
             they
             much
             resemble
             those
             of
             rich
             men
             ;
             yet
             wee
             must
             confesse
             ,
             that
             they
             haue
             sometimes
             bin
             more
             moderat
             and
             more
             milde
             ;
             for
             great
             
             men
             are
             commonly
             more
             iealous
             of
             their
             honour
             ,
             and
             more
             generous
             then
             the
             rich
             :
             for
             that
             they
             are
             imployed
             in
             greater
             actions
             ,
             and
             haue
             a
             more
             eminent
             glory
             to
             preserue
             .
             Wherefore
             they
             are
             contented
             to
             mainetaine
             their
             dignity
             ,
             not
             caring
             for
             any
             affected
             grauity
             :
             for
             that
             dignity
             giues
             a
             greater
             splendour
             vnto
             men
             .
             And
             therefore
             they
             shew
             themselues
             temperate
             ,
             and
             hold
             a
             mediocrity
             ,
             for
             that
             dignity
             is
             sweete
             ,
             and
             grauity
             is
             reuerend
             .
          
           
             Finally
             ,
             when
             they
             once
             breake
             out
             ,
             they
             commit
             no
             small
             mischiefes
             ;
             For
             that
             commonly
             the
             effects
             are
             proportionable
             to
             their
             causes
             ;
             and
             finding
             themselues
             armed
             and
             powerfull
             ,
             they
             
             execute
             their
             Passions
             violently
             ,
             and
             doe
             vnspeakeable
             wrongs
             ;
             like
             vnto
             great
             riuers
             ,
             which
             breaking
             forth
             spoyle
             the
             haruest
             ,
             and
             ruine
             the
             labourers
             hope
             .
             Whereunto
             we
             may
             adde
             ,
             that
             prosperity
             doth
             also
             make
             them
             more
             insolent
             ;
             for
             that
             seeing
             thēselues
             powerful
             in
             means
             ,
             and
             fortunate
             in
             their
             dessignes
             ,
             they
             grow
             proud
             ,
             and
             liue
             without
             any
             consideration
             of
             vertue
             or
             vice
             ,
             by
             reason
             of
             the
             fauours
             of
             Fortune
             which
             blind
             their
             eyes
             .
             And
             yet
             there
             are
             some
             good
             natures
             ,
             who
             in
             steed
             of
             growing
             proud
             ,
             or
             forgetting
             themselues
             in
             the
             height
             of
             their
             fortune
             ,
             become
             more
             temperate
             ,
             more
             religious
             ,
             and
             more
             fearing
             God
             :
             for
             that
             they
             acknowledge
             their
             
             greatnesse
             as
             a
             guift
             and
             fauour
             of
             his
             prouidence
             ,
             to
             the
             which
             for
             this
             consideration
             they
             are
             more
             affectionate
             ,
             and
             more
             deuout
             then
             other
             men
             ,
             considering
             the
             great
             benefits
             they
             haue
             receiued
             .
          
        
         
           FINIS
           .