half or a broken judgement. In which respect Aristotle, in his Ethicks, very elegantly compares it to a hasty servant, that goes away posting with half his errand; and to dogs, which, as soon as ever they hear a noise, bark presently, before they know whether it be a stranger at the door or no: so anger attends reason thus long, till it receive warrant for the justness of seeking redress; and then suddenly hastens away without any further listening to the rules of decorum and justice, which it should always observe in the prosecution thereof; lest, while it is too intent in his own right, it fall into that extreme which it pretendeth to revenge, the wronging of another.

There is not any passion which standeth more in need of moderation than this doth, both because it is one of the frequentest which we are troubled with, and the most unruly, as that which can overbear the rest, and, of all other, hath the least recourse to reason, being hasty, impetuous, full of desires, grief, self-love, impatience, which spareth no y persons, friends or foe, no things, animate or inanimate, when they fit not our fancy. And therefore grammarians tell us, that it hath its name Ira' from Ire,' because a man in his anger usually goeth away from his reason; and as his anger slackens, he is said ad se redire,' to return again unto himself. And therefore those men in whom reason is most predominant, are least transported by this affection, and most often displeased with themselves for it. It was a strange commendation given to Theodosius Junior, that never any man saw him angry.' And such a power had Lycurgus over himself, that when an insolent young man had done him no less injury than the striking out of one of his eyes, by lenity and mansuetude he convinced and gained him. And Pericles, that great statesman and orator of Greece, being, all the day, reviled by an impure companion, commanded his servant at night to light him home unto his house. Nothing more obvious than examples of this kind.

с

b

* Οἱ λογισμῷ ἐλάχιστα χρώμενοι, θυμῷ πλεῖστα εἰς ὀργὴν καθίστανται. Thucyd. 1. 2. y Plut. wept opyñs. Sen. de Ira, 1. 3. c. 28. et Ep. 18. 2 Ipsum compedibus qui vinxerat Ennosigæum, Juven. Sat. 10.-Plut. de Ira. Donal. et Col. Rhod. 1. 12. c. 53. b Socr. 1. 7. c. 22. Plut. Sen. de Ira, 1. 3. c. 12. et Plut. de sera

in Lyc.

d Plut. in Peric.

num. vindicta.

That we may, therefore, so manage this passion as to be angry but not sin,' it will be requisite,

1. To let it have an eye upward; as Moses did, who never expressed any other anger that we read of, but zealous, and religious, when the injury directly aimed at God and his honour. It is very improbable, that any thing will move too fast upward.

2. To convert it inward into a self-displicence and severity towards our own errors: for the more acquainted any man is with himself, the less matter he will find of anger with other men, as having so much both to do, and to blame, at home. Anger ever ariseth from the value which we set upon ourselves; which will ever then be most modest, when we take of it the fullest view.

3. Follow it not too close; join not too soon nor too hastily with it; though it may be used sometimes, it must never be encouraged, being over-bold and forward of itself. And therefore as many drugs must be prepared, before we may dare to use them; so we must take heed of despatching this affection without its due corrective. It must first be schooled, before it be employed; as men bridle their horses, before they ride them. It is not good drinking in muddy water, so soon as it is stirred; give it time to subside and settle.

4. Keep it not long; it is the spawn of malice and contention; and time will hatch it. It is a corroding thing, which will fret and stain the vessel, in which it is kept. Let not the sun go down upon it; it is ill being in the dark with so bad a leader. It may pass through the heart of a wise man; but it "resteth only in the bosom of fools."

5. Remove the occasions of it; withdraw fuel from so catching a flame. They say of turpentine, and some other like things, that they will draw and suck fire unto them.' Certainly, of all fire, there is none so ductile, so sequacious and obsequious, as this of wrath is. It was not ill done therefore of Cotys and Augustus, to cause those curious vessels to be broken of purpose, which, having been accidentally

f Sicut aquila et leones inter ambulandum ungues intro avertunt. Vid. Plut. de Curios.-Sen. de Ira, 1. 2. c. 28.-Indignatio à nimio sui suspectu. Sen. de Ira, 1. 3. c. 5.-Sen. 1. 3. c. 12. Plut. de Aud. Poetis.

broken, might have made a breach likewise upon the discretion of their owners.

h

6. Give not an easy ear to reports, nor an easy entertainment to suspicions; be not greedy to know who or wherein another hath wronged thee. That which we are desirous to know, or apt to believe, we shall be the more ready to revenge. Curiosity and credulity are the handmaids unto passion. Alexander would not see the woman, after whom he might have lusted: nor Cæsar search Pompey's cabinet, lest he should find new matter of revenge; he chose rather to make a fire of them on his hearth, than in his heart. Injuries unknown do, many times, the less hurt: when I have found them, I then begin to feel them, and suffer more from mine own discovery, than from mine enemies' attempt.

7. Be candid in interpreting the things wherein thou sufferest. Many times the glass through which I look, makes that seem formidable,-and the wave, that crooked,-which, in itself, was beautiful and straight. Haply, thou art angry with that which could not intend to hurt thee: thy book, thy pen, the stone at which thou stumblest, the wind or rain that beats upon thee: be angry again, but with thyself, who art either so bold, as to be angry with God, or so foolish, as to be angry with nothing. Thou art displeased at a childish or ignorant miscarriage: call it not injury, but imprudence; and then pity it. Thou art angry with counsel, reproof, discipline why dost thou not as well break the glass, in which thy physician ministereth a potion unto thee? Be angry with thy sin; and thou wilt love him that takes it from thee. Is he that adviseth thee, thy superior? Thine anger is undutiful. Is he thy friend? Thine anger is ungrateful.

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8. Give injuries a new name; and that will work a new affection. In blind agents, call it chance;' in weak persons, infirmity;' in simple, ignorance;' in wise, 'counsels; in superiors, discipline;' in equals, familiarity;' in inferiors, confidence.' Where there is no other construction to be made, do as Joseph and David did; call it providence; and see what God says to thee by it. Get a mind

h Plut. Apoph.-Sen. de Ira, 1. 3. c. 40.-Cal. Rhod. 1. 12. c. 52.-Sen. de Ira, 1. 2. c. 22, 23, 24. i Plut in Alex. et lib. de Curiosit. * Dion.

conversant with high and noble things; the more heavenly, the less tempestuous. m

9. Be not idle, sluggish, luxurious. We are never more apt to be angry, than when we are sleepy or greedy. Weak resolutions and strong desires are sensible of the least exasperation; as an empty ship, of the smallest tempest.

Again, be not over-busy neither: That man can hardly be master of his passion, that is not master of his employments. A mind ever burdened, like a bow always bent, must needs grow impotent and weary, the fittest preparations to this distemper. When a man's business doth not poise, but press him, there will ever be something either undone or ill done, and so still matter of vexation. And therefore our minds, as our vessels, must be unloaded, if they would not have a tempest hurt them. "

Lastly, Wrestle not with that which pincheth thee. If it be strong, it will hurt; if cunning, it will hamper and entangle thee. He that strives with his burden, makes it heavier. That tempest breaks not the stalks of corn, which rends asunder the arms of an oak; the one yields, the other withstands it. An humble weakness is safer from injury, than a stubborn strength."

I have now done with the passions of the mind; and briefly proceed to those honours and dignities of the soul of man, which belong unto it in a more abstracted condition.

CHAP. XXXII.

Of the original of the reasonable Soul, whether it be immediately created and infused, or derived by seminal traduction from the parents. Of the derivation of original Sin.

THE dignity of man, in respect of his soul alone, may be gathered from a consideration either of the whole, or of the parts thereof. Concerning the whole, we shall consider two

m Minimas rerum discordia turbat: Pacem summa tenent. Lucan. Vid. Sen. 1.4. c. 33. Sen. de Ira, 1. 2. c. 25, 26. n Plutarch. wep ópyŕs. Sen. 1. 3. c. 6. Sen. de Ira, 1. 3. c. 16. Χειμάρροις ὅσα Δένδρων “πείκει, κλώνας

ὡς ἐκσώζεται, τὰ δ ̓ ἀντιτείνοντ ̓ αὐτόπρεμν ̓ ἀπόλλυται. Soph. Αntig. 725. Plut. Sympos. 1. 4. 9. 2.

things; its original, and its nature. Concerning the original of the soul, divers men have diversely thought for, to let pass the opinion of Seleucus, who affirmed that it was educed out of the earth; and that of Origen and the Platonists, who say that the souls of men were long ago created, and after detruded into the body as into a prison; there are three opinions touching this question. The first, of those who affirm the traduction of the soul by generation:—some of which so affirm, because they judged it a corporeal substance, as did Tertullian :-others, because they believed that one spirit might as easily proceed from another, as one fire or light be kindled by another: as Apollinarius, Nemesius, and divers in the western churches, as Saint Jerome witnesseth. The second, of those who deny the natural traduction, and say that the soul is by creation infused into bodies, organized and pre-disposed to receive them; of which opinion amongst the ancients were Saint Jerome, Hilary, Ambrose, Lactantius ", Theodoret, Eneas Gazeus *, and of the modern writers the major part.-The third is of those who do hæsitare,' stick between both, and dare affirm nothing certain on either side; which is the moderation of Saint Austin' and Gregory the Great", who affirm that this is a question incomprehensible, and unsolvible in this life. Now the only reason which caused Saint Austin herein to hesitate, seemeth to have been the difficulty of traducing original sin from the parents to the children. 'For,' saith the, (writing unto Saint Jerome, touching the creation of the soul) if this opinion do not oppugn that most fundamental faith of original sin, let it then be mine; but if it do oppugn it, let it not be thine.'

Now since that opinion which denieth the traduction, seemeth most agreeable to the spiritual substance of the soul,

Aug. de Hææres.

a Philostr. de Hæres. Seleuci, &c. b Justinian. Tract. ad Medinam, contra Orig. Hieron. Epist. ad Marcell. et Anapsychiam.-Theophyl. Alex. Ep. Pasc. 2.--Anastat. Sinaita Anagog, contemp. lib. 11. 86. Ep. 157. de Gen. ad lit. 1. 10. c. 25. Tertul. de Anima, c. 5, 6, 7, 22, 25, 27. d Hieron. Epist. ad Marcellinum. Nemesius de natura hominis, 1. 2.—Luciferian. apud Aug. Hæres. 81. Hieron. ep. ad Pam. contra Joan. Hieros. b Lactant.

f Hil. de Trin. 1. 10.

8 Ambros. de Noah et Arca, c. 4.

i Theod. de curand, Græc. affect. Ser. 4.

* Eneas Aug. ep. 7. 28, 157. et Retract. 1. 1. c. 1. de

Greg. 1. 7. ep. 53.