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…

The next things to be considered, are the causes of this Passion: the first impulsive cause of Hope is our Want, & our Weakness put together, the one driving us ad Bonum, to the Object; the other ad Auxilium, to the Aid (and wheresoever there is Indigence, there is Impotence likewise.) Now in what man soever we find these two unsupplied, there is the root and fundamental ground of Hope; notwithstanding for the defects of other conditions, the creature may be carried to the quite opposite Passion▪ out of an apprehension of an inevitable subjection unto evil, and utter banishment from the fountain of good. So then of those three estates of man; the estate of Fruition, which is their Sabbath and rest; the estate of Travel, which is the day ⟨p. 241⟩of work, and the estate of damnation, which is the night of despair: In the first we have the accomplishment; in the third the final overthrow; in the second the exercise of our Hopes:) because in that alone our Indigence may by Gods fullness be filled, and our Impotence by his Will and Power supplied. In which respect, all men have room for Hope to enjoy God their last Good; though not a hope of Confidence, assurance, and Expectation, which is peculiar only unto the godly (who alone have a present interest in his promises;) yet such a general Hope as may well suffice to s•op the mouth of any temptation, whereby we are solicited to undervalue the Power, or to conclude the unwillingness of God to help us.

THe next things to be confidered, are the causes of this Passion: the first impulsive cause of Hope is our Want, & our Weakenesse put together, the one driving us ad Bonum, to the Object; the other ad Auxilium, to the Aid (and wheresoever there is Indigence, there is Impotence likewise.) Now in what man soever we finde these two unsupplyed, there is the root and fundamentall ground of Hope; notwithstanding for the defects of other conditions, the creature may be carried to the quite opposite Passion▪ out of an apprehension of an inevitable subjection unto evill, and utter banishment from the fountaine of good. So then of those three estates of man; the estate of Fruition, which is their Sabbath and rest; the estate of Travell, which is the day ⟨p. 241⟩of worke, and the estate of damnation, which is the night of despaire: In the first we have the accomplishment; in the third the finall overthrow; in the second the exercise of our Hopes:) because in that alone our Indigence may by Gods fulnesse be filled, and our Impotence by his Will and Power supplyed. In which respect, all men have roome for Hope to enjoy God their last Good; though not a hope of Confidence, assurance, and Expectation, which is peculiar only unto the godly (who alone have a present interest in his promises;) yet such a generall Hope as may well suffice to s•op the mouth of any temptation, whereby we are solicited to undervalue the Power, or to conclude the unwillingnesse of God to help us.

The next cause of Hope is Experience and knowledge, both in the nature of the thing hoped for, and of the means conducing to the attain meant thereof. For notwithstanding it may often fall out, that ignorance of things, and the not trial of our strength or others opposition, or of the difficulties of the Object, may with hot and eager minds, work presumptions of success, and an empty and ungrounded Hope (which is the reason why young men and drunken men are both observed by Aristotle to be [Greek or Hebrew], men of strong¹ Hopes) being naturally or by distemper bold and opinionative: even as on the other side, strength and acuteness of understanding; because it sees so far into the Object, works often diffidence,² slowness and irresolution in our Hopes: as Pliny out of Thucydides observes; and the Philosopher ⟨p. 242⟩likewise of old m•n, that they are [Greek or Hebrew] men slow in their Hopes; because of great experience;) yet for all this, if we do observe it, both the former of these proceeds from some opinion of knowledge, as the later doth from some opinion of ignorance: For of drunken men, and those whom in the same place he compares unto them, Aristotle saith, they are therefore confident▪ quia seputant superiores, because they believe much in their own strength. And of young men he faith in the same place of his Rhetorics, [Greek or Hebrew] they are peremptory in the opinion of their own knowledge; whereas, on the other side, as a •ame man placed upon some high Tower, can overview with his eye more ground, than he hath hope to overrun with his feet in a whole day▪ so men that have attained unto some good pitch of knowledge, & are withal not insensible of their own weakness, out of the vastness of distance which they discover between themselves and their end, do easily frame unto themselves as narrow Hopes, as they do large desires; but then thi• proceeds not from that knowledge which we have properly▪ but only as it serves to discover unto us, how much knowledge we want.

The next cause of Hope is Experience and knowledge, both in the nature of the thing hoped for, and of the means conducing to the attain ment thereof. For notwithstanding it may often fall out, that ignorance of things, and the not tryall of our strength or others opposition, or of the difficulties of the Object, may with hot and eager minds, worke presumptions of successe, and an empty and ungrounded Hope (which is the reason why young men and drunken men are both observed by Aristotle to be 〈non-Latin alphabet〉, men of strong¹ Hopes) being naturally or by distemper bold and opinionative: even as on the other side, strength and acutenesse of understanding; because it sees so farre into the Object, workes often diffidence,² slownesse and irresolution in our Hopes: as Pliny out of Thucydides observes; and the Philosopher ⟨p. 242⟩likewise of old m•n, that they are 〈non-Latin alphabet〉 men slow in th•ir Hopes; because of great experience;) yet for all this, if we do observe it, both the former of these proceeds from some opinion of knowledg, as the later doth from some opinion of ignorance: For of drunken men, and those whom in the same place he compares unto them, Aristotle saith, they are therefore confident▪ quia seputant superiores, because they beleeve much in their owne strength. And of young men hee faith in the same place of his Rhetoricks, 〈non-Latin alphabet〉 they are peremptory in the opinion of their owne knowledge; whereas, on the other side, as a •ame man placed upon some high Tower, can overview with his eye more ground, than hee hath hope to overrun with his feet in a whole day▪ so men that have attained unto some good pitch of knowledge, & are withall not insensible of their own weaknes, out of the vastnes of distance which they discover between themselves and their end, doe easily frame unto themselves as narrow Hopes, as they doe large desires; but then thi• proceeds not from that knowledge which we have properly▪ but only as it serves to discover unto us, how much knowledge we want.

1. 1[…]. l. 2 c. 12. E. bi•. l. 3. c. 8.〈…〉. l. 2 c. 12. E. bi•. l. 3. c. 8.
2. 2Li•. 4. ep. 7. […]. l. 2. c. 13.Li•. 4. ep. 7. 〈…〉. l. 2. c. 13.

So then properly knowledge and experience is the cause of Hope; experience I say, either of the conquerableness of the Object by our own means: or of the sufficiency of the Power, and readiness of the Will of him from whom we expect further assistance: For a• there is less casualty, and by consequence, more presumption to be had of ⟨p. 243⟩an event of art th•n of fortune (the one proceeding¹ from a governed, the other from a blind and contingent cause) so consequently there is greater hope & confidence to be given to the success of an enterprise, grounded on experience, than of one ignorantly and rashly adventured on. Experience […] as the Philosopher observeth, the Root² of Art▪ […] unexperience […] of sort […].

So then properly knowledge and experience is the cause of Hope; experience I say, either of the conquerablenesse of the Object by our owne means: or of the sufficiency of the Power, and readinesse of the Will of him from whom wee expect further assistance: For a• there is lesse casualty, and by consequence, more presumption to be had of ⟨p. 243⟩an event of art th•n of fortune (the one proceeding¹ from a gouern'd, the other from a blind and contingent cause) so consequently there is greater hope & confidence to be given to the successe of an enterprise, grounded on experience, than of one ignorantly and rashly adventured on. Experience 〈…〉 as the Philosopher observeth, the Root² of Art▪ 〈…〉 unexperience 〈…〉 of sort 〈…〉.

1. 1[Greek or Hebrew]. Chilo apud La•. l. 1.〈non-Latin alphabet〉. Chilo apud La•. l. 1.
2. 2Me•. l. 1. c. 1.

—Dabit De• his quoque •inem.

Since other greater griefs you have found ease, Doubt not, but God will put an end to these,

Since other greater griefes you have found ease, Doubt not, but God will put an end to these,

And in that great battle between Scipio and Hannibal, ad a•nem Ticinam; though the victory by reason of the excellency of the General, fell to the adverse part; yet the Roman General could not have used a more effectual persuasion unto Hope, than when he told his soldiers that they were to enter on a war with those men who were as much their slaves as their enemies, as being such whom they had formerly themselves overcome, Cum ijs est vobis pugnandum quos prior bell• terrâ▪ marique vicistis. You are to join battle with those whom in the former war you conquered both by Land and Sea. A strong inducement; though that in such a case, the fear of a second overthrow would more necessitate the one, than the hope of a second victory persuade the other to courage and resolution▪ As we see in the hot battle between the Greeks and the Trojans, when Hector had driven the Grecians into their ships, and set some of them on fire, which is thus elegantly described by Homer:

And in that great battell between Scipio and Hannibal, ad a•nem Ticinam; though the victory by reason of the excellency of the Generall, fell to the adverse part; yet the Romane Generall could not have used a more effectuall perswasion unto Hope, than when hee told his souldiers that they were to enter on a warre with those men who were as much their slaves as their enemies, as being such whom they had formerly themselves overcome, Cum ijs est vobis pugnandum quos priore bell• terrâ▪ marique vicistis. You are to joyne battell with those whom in the former warre you conquered both by Land and Sea. A strong inducement; though that in such a case, the feare of a second overthrow would more necessitate the one, than the hope of a second victory persuade the other to courage and resolution▪ As we see in the hot battell between the Greekes and the Trojans, when Hector had driven the Grecians into their ships, and set some of them on fire, which is thus elegantly described by Homer:

[Greek or Hebrew]¹ [Greek or Hebrew] [Greek or Hebrew]. These were the mutual motions did engage² The minds of Greeks and Trojans on this rage. The Grecians all despaired to escape the blow, Deeming themselves near to an overthrow. But former victory in those of Troy,³ Kindled a Hope another to enjoy. They boldly promised to themselves the day, The Grecians ships to burn, and then to slay, Thus hope of victory inflamed the one, Th' other were more inflamed, 'cause they had none.

〈non-Latin alphabet〉¹ 〈non-Latin alphabet〉 〈non-Latin alphabet〉. These were the mutuall motions did engage² The minds of Greeks and Trojans on this rage. The Grecians all despair'd to escape the blow, Deeming themselves neer to an overthrow. But former victory in those of Troy,³ Kindled a Hope another to enjoy. They boldly promis'd to themselves the day, The Grecians ships to burne, and then to slay, Thus hope of victory inflam'd the one, Th' other were more inflam'd, 'cause they had none.

1. 1Iliad: •04.•liad: •04.
2. 2[…].〈…〉.
3. 3[…].〈…〉.

That Experience from others, which may enliven and perfect our Hope, in the applying their examples and successes to our own encouragements. For since the nature of most men is like that of flocks, to tread in one another's steps (Precedents having the same precedence to reason in vulgar judgements, which a living and accompanying guide hath to a Mercuries finger in a Travellers conceit; the one only pointing too, but the other leading in the way. And as I find it observed, that running metal will sooner melt other of its own kind, than fire alone: So the examples of virtue will sooner allure and prevail with the minds of men, to frame them to the like resolutions, than a naked and empty speculation of Precepts. It hath pleased Nature to make man, not only a moral, but a sociable creature, that ⟨p. 246⟩so when his Hopes towards good should languish and grow slack by any conceived prejudices against the reason of Precepts, they may again be strengthened by the common and more obvious and common sense of examples.

That Experience from others, which may enliven and perfect our Hope, in the applying their examples and successes to our owne encouragements. For since the nature of most men is like that of flocks, to tread in one anothers steps (Precidents having the same precedence to reason in vulgar judgements, which a living and accompanying guide hath to a Mercuryes finger in a Travellers conceipt; the one only pointing too, but the other leading in the way. And as I finde it observed, that running mettall will sooner melt other of its owne kind, than fire alone: So the examples of vertue will sooner allure and prevaile with the minds of men, to frame them to the like resolutions, than a naked and empty speculation of Precepts. It hath pleased Nature to make man, not onely a morall, but a sociable creature, that ⟨p. 246⟩so when his Hopes towards good should languish and grow slacke by any conceived prejudices against the reason of Precepts, they may againe be strengthened by the common and more obvious and common sense of examples.

Segnius irritant animos demissa per aures,^{1 2}Quam quae sunt oculis Commissa fidelibus—

1. 1Horace.
2. 2[…].〈…〉.

Those things more sluggishly our minds excite, Which enter at the ears, than at the sight.

Those things more sluggishly our minds excite, Which enter at the eares, than at the sight.

Sight which is the sense of Example, is oftener employed in the government of our Passions, than Hearing, which is the sense of Precept. And therefore when the Poet would sit an advise for the person of Ascanius, he doth not bring any tedious, thorny, moral discourse; but he works upon that affection which is most predominant in ingenuous and noble Natures.

Sight which is the sense of Example, is oftner imployed in the government of our Passions, than Hearing, which is the sense of Precept. And therefore when the Poet would sit an advise for the person of Ascanius, hee doth not bring any tedious, thorny, morall discourse; but he works upon that affection which is most predominant in ingenuous and noble Natures.

—Te animo repetentem exempla tuorum, Et Pater Aen•, & Avanculus excitet Hector.

Recount the brave examples of thy blood, And what thou hast in them seen great and good, Let be thy Pattern, that the World may see Father and Uncle both alive in thee.

Recont the brave examples of thy bloud, And what thou hast in them seen great and good, Let be thy Patterne, that the World may see Father and Vncle both alive in thee.

For though an Argument from Example, to prop a sainting Hope be weakest in respect of convincing demonstration; yet it is strongest, in ⟨p. 247⟩respect of moral and persuasive insinuation, as inferring greater discredit upon a sluggish and unnecessary despair. And therefore they were¹ brave instructions which Agamemnon gave unto Menelaus, when he commanded him to go into the Army of the Grecians, and animate them unto the battle.

For though an Argument from Example, to prop a sainting Hope be weakest in respect of convincing demonstration; yet it is strongest, in ⟨p. 247⟩respect of morall and persuasive insinuation, as inferring greater descredit upon a sluggish and unnecessary despaire. And therefore they were¹ brave instructions which Agamemnon gaue unto Menelaus, when he commanded him to goe into the Army of the Grecians, and animate them unto the battell.

1. 1[…].〈…〉.

[Greek or Hebrew] [Greek or Hebrew] [Greek or Hebrew]. Run through the Army, cry, encourage all, Mind them of their Progenitors, and call Each by his Name, praise them, and let us too What we command to others, our selves do.

〈non-Latin alphabet〉 〈non-Latin alphabet〉 〈non-Latin alphabet〉. Run through the Army, cry, encourage all, Mind them of their Progenitors, and call Each by his Name, prayse them, and let us too What we command to others, our selves doe.