A treatise of the passions and faculties of the soul of man With the…A treatise of the passions and faculties of the soule of man With the…
A treatise of the passions and faculties of the soul of man With the several dignities and corruptions thereunto belonging. By Edward Reynolds, late preacher to the honourable society of Lincoln's Inn: and now rector of the Church of Braunston in Northamptonshire.A treatise of the passions and faculties of the soule of man With the severall dignities and corruptions thereunto belonging. By Edvvard Reynoldes, late preacher to the honorable society of Lincoln's Inne: and now rector of the Church of Braunston in Northamptonshire.
Edward Reynolds 1599–1676London: printed by R. Hearne and John Norton for Robert Bostock, 1640
[22], 192, 191-222, 221-332, 313-324, 391-466, 481-552, [4] p. · 120k words · STC 20938 · ESTC S115887
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
CHAP. XVIII. Rules touching our Desires. Desires of lower Objects must not be either hasty, or unbounded; such are unnatural, turbid, unfruitful, unthankful: Desires of heavenly Objects fixed, permanent, industrious: Connection of virtues, sluggish Desires.
CHAP. XVIII. Rules touching our Desires. Desires of lower Objects must not be either hastie, or unbounded; such are unnaturall, turbid, unfruitfull, unthankfull: Desires of heavenly Objects fixed, permanent, industrious: Connexion of vertues, sluggish Desires.
Unto the things already delivered touching this affection, I shall here add two or three Rules pertaining to the moral use, and managing of it. And they are, First, concerning Objects of an Inferior and Transitory nature, that our Desires be neither Hasty and precipitate, nor Vast, and unlimited. And in matters more High and Noble, that they be not either wavering and interrupted Desires, or Lazy and negligent Desires.
VNto the things already delivered touching this affection, I shall here add two or three Rules pertaining to the morall use, and managing of it. And they are, First, concerning Objects of an Inferiour and Transitory nature, that our Desires be neither Hastie and precipitate, nor Vaste, and unlimited. And in matters more High and Noble, that they be not either wavering and interrupted Desires, or Lazie and negligent Desires.
maketh haste to be rich, shall not be without sin; I may add, Not without cares neither: for we know the nature of all Earthly things, they have something of the Serpent in them, to Deceive. The way of riches and profit, is a thorny way; the
⟨p. 191⟩
way of Honour and Ambition, a slippery and giddy way; the way of carnal Pleasures, a deep and a foul way, the way of learning it self (the noblest of all sublunary things) an involved and intricate way. And certainly he had need have better eyes then a blind Passion, who in so ill ground will make good haste and good speed together. In
labyrintho properantes ipsa velocitas implicat. He is the likeliest man to get first out of a Maze, who runs fastest. An over nimble Desire is like the stomach of a sick man newly recovered, more greedy, then strong, and fuller of Appetit• then Digestion. Whence arise immature and unconcocted counsels, blind and ungoverned Resolutions: like those monstrous people, which Pliny speaks of, whose feet go backward, and behind their eyes. For when the mind of man is once possessed with conceit of Contentment to be found in worldly glories, when the insinuations and sweet enchantments of Honour, Profit, Pleasure, Power, and Satans Hac omnia, hath once crept upon the affection, and lulled reason asleep; it is then sufficient that we know the end, which we desire; we have not the patience to inquire after the right way unto it: because it is the suspicion of our greedy Desires, that the true means are commonly the most tedious, and that honesty for the most part goes the fa•thest way about. And hence withal it usually cometh to pass that these hasty and preproperous Appetitions do hinder ends, and intercept Advantages which slowness with maturity might have made use of.
on their prey, missed of taking Mithridates, who otherwise could not have escaped them. And therefore it was wise counsel of Nestor in the Poet.
1 For the first of these, we have a rule in Solomon, concerning Riches, which will hold in all other Objects of an immoderate desire: He that 1maketh haste to be rich, shall not be without sinne; I may add, Not without cares neither: for we know the nature of all Earthly things, they have something of the Serpent in them, to Deceive. The way of riches and profit, is a thorny way; the ⟨p. 191⟩way of Honour and Ambition, a slippery and giddy way; the way of carnall Pleasures, a deep and a fowle way, the way of learning it selfe (the noblest of all sublunary things) an involved and intricate way. And certainely he had need have better eyes then a blinde Passion, who in so ill ground will make good haste and good speed together. In 2labyrintho properantes ipsa velocitas implicat. He is the likeliest man to get first out of a Maze, who runnes fastest. An over nimble Desire is like the stomacke of a sicke man newly recovered, more greedy, then strong, and fuller of Appetit• then Digestion. Whence arise immature and unconcocted counsels, blinde and ungoverned Resolutions: like those monstrous people, which Plinie speakes of, whose feet goe backeward, and behinde their eyes. For when the minde of man is once possessed with conceit of Contentment to be found in worldly glories, when the insinuations and sweet inchantments of Honour, Profit, Pleasure, Power, and Satans Hac omnia, hath once crept upon the affection, and lulled reason asleep; it is then sufficient that we know the end, which we desire; we have not the patience to inquire after the right way unto it: because it is the suspition of our greedy Desires, that the true means are commonly the most tedious, and that honesty for the most part goes the fa•thest way about. And hence withall it usually commeth to passe that these hasty and preproperous Appetitions do hinder ends, and intercept Advantages which slownesse with maturity might have made use of. ⟨p. 192⟩As the Romane Souldiers by their greedinesse3 on their prey, missed of taking Mithridates, who otherwise could not have escaped them. And therefore it was wise counsell of Nest•r in the Poet.
[Greek or Hebrew]1
[Greek or Hebrew]
[Greek or Hebrew]
[Greek or Hebrew]
Let none go lingering after spoil, and stay
To load himself with a too hasty prey.
But first let's kill: We are sure after such fight▪
Carcasses being rifled cannot bite.
〈non-Latin alphabet〉1〈non-Latin alphabet〉〈non-Latin alphabet〉〈non-Latin alphabet〉
Let none goe lingring after spoyle, and stay
To load himselfe with a too hasty prey.
But first let's kill: W'are sure after such fight▪
Carcasses being risled cannot bite.
2 The next Rule to keep this Passion in1 order with reference unto inferior Objects is, that it be not an infinite and unlimited Desire. Appetite should answer our power to procure, and our strength to bear and to digest. We should not go about to swallow a Camel, when a G•at doth make us strain, Immoderate Desires can neither be satisfied, nor concocted. And this unboundedness of Desires we are to take heed off▪ for these reasons.
2 The next Rule to keepe this Passion in1 order with reference unto inferiour Objects is, that it be not an infinite and unlimited Desire. Appetite should answere our power to procure, and our strength to beare and to digest. Wee should not goe about to swallow a Camell, when a G•at doth make us straine, Immoderate Desires can neither be satisfied, nor concocted. And this unboundednesse of Desires we are to take heed off▪ for these reasons.
1Senec. de Tranq. l. •. Arian. Epict. lib. 1. •. 26.
1 First, for the unnaturalness of it: for all1 unnatural and unnecessary Desires are infinite, as the Philosopher hath observed▪ As he that is out of his way may wander infinitely. An unlimited Desire is only there requisite, where the ⟨p. 191⟩Object thereof is Infinite, and ordained to perfect Mans Nature; but not where it is only a means appointed for his benefit and comfort. Wherein2 he ought therefore then to enjoy his Contentment, when it is sufficient not to fill his Mind which is immortal; and therefore not able to be replenished with any perishing happiness) nor to outreach the vastness of his opinion, which which being Erroneous is likewise Infinite (For Omnis Error immensus, as Seneca speaks▪ but then3 only when it affords such conveniences, as wherewithal the seasonable and virtuous employments of Nature may with content be exercised. It is then a corrupt Desire which proceeds not from our Want, but from our Vice. As that is not a natural thirst, but a disease and distemper of the Body, which can never be satisfied.
1 First, for the unnaturalnesse of it: for all1 unnaturall and unnecessary Desires are infinite, as the Philosopher hath observed▪ As he that is out of his way may wander infinitely. An unlimited Desire is onely there requisite, where the ⟨p. 191⟩Object thereof is Infinite, and ordained to perfect Mans Nature; but not where it is onely a means appointed for his benefit and comfort. Wherein2 he ought therefore then to enjoy his Contentment, when it is sufficient not to fill his Minde which is immortall; and therefore not able to bee replenished with any perishing happinesse) nor to outreach the vastnesse of his opinion, which which being Erronious is likewise Infinite (For Omnis Error immensus, as Seneca speaks▪ but then3 only when it affords such conveniences, as wherewithall the seasonable and vertuous imploiments of Nature may with content be exercised. It is then a corrupt Desire which proceeds not from our Want, but from our Vice. As that is not a naturall thirst, but a disease and distemper of the Body, which can never be satisfied.
1Arist. Posit. lib. c. cap. 6. […]. Ep. 16. 39. de ben•fit. lib. 2. c. 27.Arist. Po•it. lib. c. cap. 6. 〈…〉. Ep. 16. 39. de ben•fit. lib. 2. c. 27.
2Extrani• non augent bonum, sed condi•nt. Senec. Epic. 66.Extrani• non augent bonum, sed condi•nt. Senec. Epi•. 66.
3Nurquam […] invenit •ibide. Cic•r. •usc. Malum • nitum. Arist. thy▪ lib. 2. cap. 6. Pit. l. 2. c. 5. Exig•um nature opinio imm•nsarium •pic. apud Sen.Nurquam 〈…〉 invenit •ibide. Cic•r. •usc. Malum • nitum. Arist. •thi▪ lib. 2. cap. 6. P•it. l. 2. c. 5. Exig•um natu• opinio imm•nsarium •pic. apud Sen.
Now the miseries of unnatural Desires are first,1 that they corrupt and expel those which are2 Natural: as multitudes of strangers in a City do eat out the Natives; thus in luxurious Men, strange Love doth extinguish that which is Conjugal.
Now the miseries of unnaturall Desires are first,1 that they corrupt and expell those which are2 Naturall: as multitudes of strangers in a City doe eat out the Natives; thus in luxurious Men, strange Love doth extinguish that which is Conjugall.
11.
2Plutarch. in Gry•▪ & de […]. […] ▪Plutarch. in Gry•▪ & de 〈…〉. 〈…〉▪
Secondly, they ever bring vexation to the1 mind with them. As immoderate laughter, so immoderate Lusts are never without pain and2 convulsions of Nature. Morbid desires of the Mind are like an Itch or Ulcer in the Body,3 which is with the same nails both angered and delighted, and hath no pleasure but with vexation.
Secondly, they ever bring vexation to the1 minde with them. As immoderate laughter, so immoderate Lusts are never without paine and2 convulsions of Nature. Morbid desires of the Mind are like an Itch or Vicer in the Body,3 which is with the same nayles both angered and delighted, and hath no pleasure but with vexation.
Thirdly, they are ever attended with Repentance,1⟨p. 192⟩both because in promises they disappoint,2 and in performances they deceive; and when they make offers of pleasure, do expire in pains; as those delicates which are sweet in the mouth, are many times heavy in the stomach; and after they have pleased the Palate do torment the bowels. The Mind surfeits on nothing sooner than on unnatural Desires.
Thirdly, they are ever attended with Repentance,1⟨p. 192⟩both because in promises they disappoint,2 and in performances they deceive; and when they make offers of pleasure, do expire in pains; as those delicates which are sweet in the mouth, are many times heavy in the stomacke; and after they have pleased the Palat doe torment the bowels. The Minde surfets on nothing sooner than on unnaturall Desires.
Fourthly, for this reason they are ever changing1 and making new experiments; as weak2 and wanton stomachs which are presently cloyed with an uniform diet, and must have not only a painful but a witty Cooke, whose inventions3 may be able with new varieties to gratify and humour the niceness of their appetite. As Nero had an officer who was called Elegantiae Arbiter, the inventor of new Lusts for him.
Fourthly, for this reason they are ever changing1 and making new experiments; as weake2 and wanton stomacks which are presently cloy'd with an uniforme dyet, and must have not onely a painefull but a witty Cooke, whose inventions3 may be able with new varieties to gratifie and humour the nicenesse of their appetite. As Nero had an officer who was called Elegantiae Arbiter, the inventor of new Lusts for him.
14.
2S•n de […] •. •. 1. 3. c. 3.S•n de 〈…〉•. •. 1. 3. c. 3.
3Quod Ministe• suera•, Ars haberi Capt•. […] l. 39 [Greek or Hebrew] Ethi. •. 3. c. 12.Quod Ministe• suera•, Ars haberi Capt•. 〈…〉 l. 39 〈non-Latin alphabet〉 Ethi. •. 3. c. 12.
Lastly, unlimited Desires are for the most part1 Envious and Malignant: For he who desires every2 thing, cannot choose but repine to see another have that which himself wanteth. And therefore Dionysius the Tyrant did punish Philoxenus the Musician,3 because he could sing, and Plato the Philosopher, because he could dispute better than himself. In which respect he did wisely, who4 was contented not to be esteemed a better Orator than he who could command thirty legions.
Lastly, unlimited Desires are for the most part1 Envious and Malignant: For he who desires every2 thing, cannot chuse but repine to see another have that which himselfe wanteth. And therefore Dionysius the Tyrant did punish Philoxenus the Musitian,3 because he could sing, and Plato the Philosopher, because he could dispute better than himselfe. In which respect hee did wisely, who4 was contented not to be esteemed a better Orator than he who could command thirty legions.
Secondly, unbounded Desires do work Anxiety and Perturbation of Mind; and by that means disappoint Nature of that proper end which this Passion was ordained unto; namely, to be a means of obtaining some further good; whereas those ⟨p. 193⟩Desires which are in their executions Turbid, or in their continuance Permanent, are no more likely to lead unto some farther end, than either a misty and dark, or a winding and circular way is to bring a Man at last unto his journeys end; whereof the one is dangerous, the other vain. And together with this they do distract our noble Cares, and quite avert our thoughts from more high and holy desires. Martha her Many things, and Mary's One thing will very hardly consist together.
Secondly, unbounded Desires doe worke Anxiety and Perturbation of Minde; and by that means disappoint Nature of that proper end which this Passion was ordained unto; namely, to be a means of obtaining some further good; whereas those ⟨p. 193⟩Desires which are in their executions Turbid, or in their continuance Permanent, are no more likely to lead unto some farther end, than either a misty and darke, or a winding and circular way is to bring a Man at last unto his journeyes end; whereof the one is dangerous, the other vaine. And together with this they doe distract our noble Cares, and quite avert our thoughts from more high and holy desires. Martha her Many things, and Maries One thing will very hardly consist together.
Lastly, there is one Corruption more in these unlimited Desires, they make a man unthankful for1 former benefits: as first, because Caduca memoria f•turo imminentium. It is a strong presumption that he seldom looks back upon what is past, who is earnest in pursuing some thing to come. It is S. Pauls Profession and Argument in a matter of greater consequence, I forget those things which are behind, and reach forth unto those things which are before. And secondly, though a man should look back; yet the thoughts of such a benefit would be but sleight and vanishing, because the Mind finding present content in the liberty of a roving Desire, is marvellous unwilling to give permanent entertainment unto thoughts of another Nature, which likewise (were they entertained) would be rather thoughts of murmuring than of thankful▪ fullness: every such man being willing rather to conceive the benefit small, than to acknowledge the vice and vastness of his own Desires.
Lastly, there is one Corruption more in these unlimited Desires, they make a man unthankfull for1 former benefits: as first, because Caduca memoria f•turo imminentium. It is a strong presumption that he seldome looks backe upon what is past, who is earnest in pursuing some thing to come. It is S. Pauls Profession and Argument in a matter of greater consequence, I forget those things which are behind, and reach forth unto those things which are before. And secondly, though a man should looke backe; yet the thoughts of such a benefit would be but sleight and vanishing, because the Mind finding present content in the liberty of a roving Desire, is marvellous unwilling to give permanent entertainment unto thoughts of another Nature, which likewise (were they entertained) would be rather thoughts of murmuring than of thankful▪ fulnesse: every such man being willing rather to conceive the benefit small, than to acknowledge the vice and vastnesse of his owne Desires.
1Sen. de Bene•. lib. 3.
PuritansEngland
Member of the Westminster Assembly; later Bishop of Norwich.
