A Sum of Moral Philosophy, Part 10 – Part 12
X. Of Desire the 2. Passion.
DEsire is the stoppe, and scale of LoueLove: it addes vehemency to our assecting.
The obiect of it is some pleasing good; The issue delight.
Goods are made pleasant vntounto vsus either by
Nature or
Custome.
1 By nature are such as in them selues hauehave no Paine.
2 By Custome the hunts-man affectes the cold winters-walkes, and the student loueth his watchings, and they are desirable to him, though in themselues are painfull, but are pleasant for the End.
Desire is partly
with Hope.
without hope.
1 If a thing desired be within compasse of attainement wee rayse vp our powers within, and watch helpes abroad to gaine it, then desire is ioyned with Hope.
2 If it be not likely to be gained, it leaues hope, and spends it selfe only in wishing.
Thus we desire
Mines of Gold
Managements of States
though there bee noe hope or expectance of it
About Desire are these Tenents
1 It is a note of want, and Impotency. Thence the covetous are sayd alwayes to bee wanting in their greatest Abundance.
2 It is never but with greife, till the thing be obtained, and in the attainement it ceases. Hence it cannot be in God, seeing in him is noe Want, Greife, or Passibility of Nature.
3 We cannot desire things, we know not.
4 It is limited only by satisfaction; without it growes eager importunity.
5 It is grounded only vponupon Sence: Angells properly hauehave it not nor Plantes.
6 It appeares first in beasts: In a more pregnant manner it is in men, seeing in them the sensible part is more various, as hauing opinion to floate and to cast their desires to infinite resolutions, which beasts want.
Desire is either
Proper, or
Improper.
1 The Improper is an Inclination to the regaining of a Good; this is called Appetitus naturalis, by which the Earth beareth downeward, the fire vpward, and by it appeares in all Naturall Bodies.
2 The Proper is in men principally.
This is for the bettering either of the
Reasonable part, or
Sensible part.
1 For the reasonable, there is a desire of knowledge naturally in-grafted in the Soule.
2 For the sensitiue part, the desires are either necessary as of
Meates.
Drinkes.
Naturall not necessary, as Venery, which though it be necessary to man in Specie, yet is not to this or that man in Individuo: Neither naturall, nor necessary, as are all Phantasies, and conceited Appetites.
The 2 former is common to men with beastes.
The last comes by an Opinatiue apprehension of Colourable goods it openes it selfe most in Excesse of things: It growes boundles and infinite, for as opinion is infinite, so these desires brooded, and hatched by it must be infinite.
Fancied Desires are either.
Extraordinary
Ordinary.
1 The Extraordinary are caused by diseases, as the cholericke desires hony, the Fever-sicke Wine, others eate chalke, coales &c. or are incident to great bellyes, whose longing proceedes from a raw cold Humour; If they faile of it, they either endanger themselues,Livinus lib. or their infants; it comes especially, when they travell for Wenches. The Low-countrey-women of all others are most giuen to these desires, because of their coldnesse of Temper.
2 The ordinary ariseth from Voluntary Passions.
They bend either to
Pleasure.
Profit.
1 The desires bending to Pleasures are mainly to sooth the 5. Sences. These are crauing and excessiue all ioyned make vp luxury. Cleopatra in her Voyage to Anthony had all these, odours for her smell, Musicke for her Eares, cakes for her tast, costly hangings and soft-Pillowes for her sight and touch.
The like was noted of Antiochus in his warre against the Romans.
The 2 speciall sences that Luxurie seekes to please are
Touching.
Tasting.
From th…se aryse 2. importunate ones
1 Lust for Venery.
2 Liquo…ousenes for
Meates.
Drinkes.
The Excurrences of both these are a certaine signe of a corrupt, lewd, and intemperate Soule.
1 Lust is in beasts, but exceedes in men.
1 Beasts hauehave it but at set times, men at their Pleasure, ad Libitum.
2 Beasts hauehave it lesse violently, men, so, that many hauehave wrought their deathes for it.
The only way to allay it, and to excell beasts is
Right reason.
Religion.
Our Caueats against it must be to avoyd wanton
1 Wordes.
2 G…stures.
3 Meates.
It neuer admits moderation, and warrantize, but only in the bond of Marriage.
2 Liquorousnes for meates and drinkes aimes not at necessity, but pampering: thence it cannot be truely in beasts, who feed not but for hunger.
This Desire is seene in vsus either
Eating overmuch.
Too greedily for the Time.
Inseasonably at all times.
Feeding rather on delicates, then strong meates.
It is Seneca's saying of the Belly. Parvo contentus est, si des illi quod debes, non quod potes.
2 Desires ayeming at profit are either of
Wealth, as Covetousnes.
Honour, as Ambition.
1 Covetousnes is for the Purse, it gapes after mony, either to hauehave it only in possession, this is Parsimony: or to hauehave it for Vse, and purveyance, not of natures, but of Superfluities: This desire may be termed Vaunting, or ostentation.
Parsimonie is only to hauehave, not to Vse; It is the truest note of Poverty.
Increase rather feedes, then allayes it: he that still drinkes,Plutarch. and cannot be satisfied, needs rather purging, then filling.
These extort from others not to benefit themselues: but wee rather hate the Viper, that stings only to kill, then the Beare or Lyon, that kill only to eate.
They make others to want: yet themselues are like the Bath-masters Asses, that carry on their backes the Rubbers and the cleansing Towells, yet they themselues are all miry with filth: They neuer profit, but by their death. As a kind of mice feeding in the gold-mines eate the Oare, yet redeliver it not till they be exenterated.
This Desire growes infinite, and ariseth from 3. heads
1 Imitation of them, whom we see to prosper and we wish to be as they are.
2 We make Wealth our End, not our meanes Concupiscentia finis solum infinita; meanes to Ends are bounded, sith the end is beyond them.
3 Riches are for Vse; they are not of themselues good; As man cannot be sure of his estate, but he may require helps from them, and as losses are ever imminent, Soe riches are ever desired for prevention: Desire of mony for Ostentation aimes wholy at superfluity: if at necessaries, the poore might equall the rich in this Kind: And Diogenes might by this as well vaunt himselfe in his Tubbe, as Alexander in his Throne. One came to Scopa Thessalus, but to beg some of his superfluous stuffe, his answer was that the grace of his Wealth was seene in superfluities rather, then in necessaries. If Ismenias at Thebes, and Callias at Athens both the richest of their times bare no greater port, then Epamminondas, or Socrates, we might terme their Wealth blind, and hartles: Therefore Telemachus in Homer passes over Nestors houshold, where all was frugall, nothing superfluous, but amplifies in rich termes the gaudie and costly furniture of Menelaus.
This Desire Ends in Expence, as the former in keeping,
They are opposed as Logicke and Rhetoricke, the one resembles the hand in spreading, the other in closeing.
Logicke is for the Couetous to learne to count foreign computo. As Rhetoricke for the Vaunter to Vent, and vtter himselfe: this is the cheife factor for gaines both to antique, and moderne pleaders.
— Ciceroni nemo ducentos
I am dederit nummos, nisi fulserit annulus ingens, &c.
The way to stop both these golden desires is contentation in our present estate: this is called by Socrates the Soules riches.
Brevissima ad divitias per contemptum divitiarum via.Seneca.
2 Desires of honour termed Ambition is either of
Low and competent
Highest, and best
Honors.
It ariseth from 2. heades.
1 Presumption of our owne worth.
2 Pride over others.
The abates of it are
Humility in respect of our selues.
Charity in respect of others.
As we may not meerely want this desire, so wee must not let it exceed in vsus; The Excesse breedes Enuy in all; the defect is faultie only in those, which hauehave desert, occasion, and fitte meanes to game their honour.
Men of Worth to extenuate their goodes, and giftes, when necessity requires their tryall, is to bury their goods with them, and to wrong the Weale publicke
This desire in the meane is only allowable.
If it be of lower Honors it is termed Modesty, if it perch to the highest, it is magnanimity, and is only for great hartes, and the best perfections.
Both these are grounded on foure conditions.
1 That we challenge no more honor, then what in the opinion of the best we hauehave deserued.
2 That we get them by lawfull meanes, not by out-stripping others.
3 That we rest without seeking more, hauing gotten the former,
Vnlesse they bee
Easily offered.
Forciblie put on vsus.
4 That we keepe our Place, and defend it against all backbiters, and murmurers.
Satis de cupiditate Secundâ Passione.
XI. Of Hope the 3. Passion.
AS LoueLove and Desire is to affect good, so
Hope.
Boldnes.
to prosecute it.
The 2. former come from the concupiscible, as a Lord to will.
The 2. latter as a steward to purvey, and proceedes from the Irascible.
LoueLove is the base, to Desire; so Hope to Boldnesse.
1 It is alwaies the apprehender of Good.
2 The goods must not be in presence, but in future.
3 It must be of a thing not easie, and without search, but hard to compasse.
4 It must not be so hard, but it must apparantly be in possibility to attaine.
It hath these Tenents.
1 It is neither without assurance, though not of the thing, yet of perswasion.
2 It makes vsus take delight in things painefull.
3 The surer the hope is, the greater is the Ioy, when the thing is attained.
4 It brings securitie, and barreth feare.
5 The Adiunct of it is Expectation; herein is some greife sith we yet want the good, which we would hauehave in presence.
6 It is a note of imperfection of being: whence it is only for this life, it goes not beyond.
7 It moues our powers of
Bodie
Soule
for atchiuements.
The Persons giuen to Hope are,
1 They that rather hauehave deserued, or intend to deserue well of vsus.
2 They that hauehave potencie of friends and best meanes.
3 They that hauehave hotte, and quicke spirits, which enlarge our harts to attemptes.
Hence young men, and Drunkards are most given this way.
Old men are least hoping
1 For the coldnesse of temper, making them vnfit to attempt.
2 For their experience of many dangers, and stoppages, which contrary, and crosse their hope.
4 They that quickly apprehend the good, but fore cast not the stoppage in the way, that hinders the good: Thence Fooles, and Inconsiderate persons build only vponupon Hope.
The kindes of Hope.
Hope is either
1 Naturall.
2 Supernaturall or Theologicall.
1 The Supernaturall is a Vertue only infused by God.
The second Sister to
Faith.
Charitie.
2 The Naturall is either
Improper.
Proper.
1 Improperlie it is in beasts: As the Dog springs the Deere within Compasse of attaineing, hopes to take him: So the Hauke the Pattridge.
Object: How should beast hauehave hope, sith hope comes from the Vnderstanding?
Beastes hauehave their naturall instinct which proceedes from God, and vnderstanding without them:Sol: by it they Iudge of things future, as the Emmot foresees the cold Winter, Mice leaue the house, when it begins to fall, and Ravens oft foretell weather.
2 Hope Proper is in men only.
It is either of things.
Necessary that must be.
Possible, that may be otherwise.
1 Things necessary are hoped for: as the Iewes calling, the worlds End, the Resurrection, which cannot be otherwise, because God hath appointed it.
Things Possible are attained
Partly by ourselues.
Partly by others.
Then our Hope relyes much on others helpe.
Motiues to raise hope.
1 Shew the meanes to be strong and pregnant.
2 That the Evills feared are not in proportion to the goodes expected.
3 That to men of religion we must not vrge the generall only but the particular Providence of God.
4 To graue men vse rather few and strong reasons, then many and weake: To the common sort vse probabilities rather of circumstance then realties of substance, because of Ignorance they are ledde most with coniectures.
Satis de Spe 3a. Passione.
XII. Of Boldnes the 4th. Passion.
BOldnes hartens our Hope, as desire doth our louelove.
Its obiect is mixt
Evils to be remoued
Goods to be attained.
It goes vnderunder the name of Conscience and Courage: It begins with reluctance, and strugling, but ends with Victory.
Courage is either
Suddaine vponupon Sence.
Deliberate vponupon Reason.
1 That vponupon Sence grounds only vponupon a presuming hope, Weighes not every occurrence of danger, begins with resolution, but seeing dangers arise vnlooked for, slackes and often failes, before it overcome: Thus quicke in the onset, but slow in the Issue.
2 That vponupon reason begins slowly, endeth ventrouslie, viewes every circumstance, fore-layes the vttermost of dangers: If it happens lesse then his account, it heartens him the more, he resolues to conquere by out-faceing danger.
An example of both is seene in Lucius Paulus, and Terentius Ʋarro the 2. Roman Generall at the overthrow of Cannae.
Courage hath his 2, Extreames
Heady rashnes.
Base cowardize.
The parties most couragious are.
1 Whose temper of Body is such, that they are hot spiritted; which happens in three sorts of men,
1 Whose heart is litle, because of combring and closing of spirits, whereas in the larger hartes their diffusion causeth feare.
2 Whose lunges are greatest and fullest of blood: This argues plenty of heate, and much quicknes.
3 Who are heated with much Wine: Thence the Germans vsed it principally in their consultations of Warre: And Alexanders drinking was thought to adde some-what to his courage.
2 They that hauehave many and strong helpes, are ventrous.
3 They that be most subiect to choller.
4 They that rely on Gods promises, and cast their hopes vponupon him.
Hence it is, That Martyrs are most resolute.
5. They that hauehave a Conscience of their Innocency: on the contrary they are most fearfull, which hauehave beene most injurious.
6 They that hauehave oft escaped dangers: hence old Souldiers are more ventrous, then fresh-water-men.
7 They that see not inconveniencies, and stops: Hence the wiser sort are more cautelous, and none so desperate, as he, that fore-sees least.
5. Motiues to make couragious.
1 Shew the Excellence of the Victory: The meanes easy, and present, that must compasse it.
2 If our equalls and inferiors hauehave overcome: why should not we hope the like? It was Cicero's argument to perswade the sufferance of Evill: If children at Sparta could endure stroakes without groaning, why should not men? And amongst men if the barbarous vaunt before their enimies, why should the learned trembl….
3 Set them into anger: this makes a boyling of their blood, and by consequence courage: Anger is wrought by laying open their wrongs, and disgraces offered without a cause.
4 Shew the
Paucity
Weaknes
of their enimies, that they either
Will not
Dare not
oppose them.
5 That in former combates they hauehave had successe, and why not in these standing in the same proportion.
Our maine worke must be to
Perswade hope.
Excell feare
Satis de Fiduciâ 4a. Passione.