And hence is that observation, that the first reformers and drawers of men into Civill society▪ and the practise of Virtue, wrought upon the Will by the ministry rather of the Fancy, than of rigid Reason; not driving them thereunto by punctual Arguments, but alluring them by the ⟨p. 21⟩sweetness of Eloquence; not pressing the necessity of Morality, by naked inferences, but rather secretly instilling it into the Will, that it might at last find it self reformed, and yet hardly perceive how it came to be so. And this was done by those Musical, Poetical, and Mythological persuasions; whereby men in their discourses, did as it were paint Virtues and Vices; giving unto spiritual things Bodies and Beauties, such as might best affect the Imagination: Yea, God himself hath been pleased to honour this way of setting out higher Notions, in that we find some room in the holy Scriptures for Mythologies; as that of the Vine, the Fig-tree, and the Bramble, for Riddles, for Parables, Similitudes, and Poetical Numbers and1 Raptures, whereby heavenly Doctrines are shadowed forth, and do condescend unto humane frailties. And another reason hereof is, because the desires of men are fixed as well on pleasant as on profitable objects; so that those inducements must needs have most Authority, which have that happy mixture of […] & dulce together; not only pressing necessity upon the Understanding, but pointing as it were and deciphering delight to the Fancy. And this reason Scaliger 2gives in his Inquiry, how false Things, such as Plato his Elysium, Homers Fictions, Orpheus his Music, should delight wise men: Propterea quod exuperant vulgares limits veritatis, saith he; because they are not exacted to the rigour and strictness of Reason, nor grounded on the severity of ⟨p. 22⟩Truth, but are (as I may so speak) the Creation of the Fancy, having a kind of delightful liberty in them, wherewith they refresh and do is it were open and unbind the Thoughts, which otherwise, by a continual pressure in exacter and more massive reasonings, would easily tyre and despair.
And hence is that observation, that the first reformers and drawers of men into Civill societie▪ and the practise of Vertue, wrought upon the Will by the ministrie rather of the Fancie, than of rigid Reason; not driving them thereunto by punctuall Arguments, but alluring them by the ⟨p. 21⟩sweetnesse of Eloquence; not pressing the necessi•ie of Moralitie, by naked inserences, but rather secretly instilling it into the Will, that it might at last finde it selfe reformed, and yet hardly perceive how it came to be so. And this was done by those Musicall, Poeticall, and Mythologicall perswasions; whereby men in their discourses, did as it were paint Vertues and Vices; giving unto spirituall things Bodies and Beauties, such as might best affect the Imagination: Yea, God himselfe hath beene pleased to honour this way of setting out higher Notions, in that wee finde some roome in the holy Scriptures for Mythologies; as that of the Vine, the Fig-tree, and the Bramble, for Riddles, for Parables, Similitudes, and Poeticall Numbers and1 Raptures, whereby heavenly Doctrines are shadowed forth, and doe condiscend unto humane frailties. And another reason hereof is, because the desires of men are fixed as well on pleasant as on profitable objects; so that those inducements must needs have most Authoritie, which have that happie mixture of 〈…〉 & dulce together; not onely pressing necessitie upon the Vnderstanding, but pointing as it were and deciphering delight to the Fancie. And this reason Scaliger 2gives in his Inquirie, how false Things, such as Plato his Elizium, Homers Fictions, Orph•us his Musick, should delight wise men: Propterea quod exuperant vulgares limites veritatis, saith hee; because they are not exacted to the rigor and strictnesse of Reason, nor grounded on the severitie of ⟨p. 22⟩Truth, but are (as I may so speake) the Creation of the Fancie, having a kind of delightfull libertie in them, wherewith they refresh and doe is it were open and unbind the Thoughts, which otherwise, by a continuall pressure in exacter and more massie reasonings, would easily tyre and despaire.
- 1Judg. 18. 14. 12. Hos. 12. 10.Iudg. 18. 14. 12. Hos. 12. 10.
- 2S•. subtle. 307. 11.S•. sub•il. 307. 11.