both together: for where hope is strong, it doth first divert and take off the mind from poring upon our present wants; and withal ministereth tranquillity unto it, from the evidence of a future better estate.

But here we must take heed of a deep corruption. For though I incline not to that opinion, which denieth hope all assuaging and mitigating force in respect of evils, or any power to settle a floating mind; yet to have an ungrounded confidence, and either out of presumption, or security, to resolve upon uncertain and casual events, there-hence to deduce arguments of comfort, works but an empty and imaginary delight; like his in the Poet',

"Petit ille dapes sub imagine somni,

Oraque vana movet, dentemque in dente fatigat."

Who, dreaming that he was a guest,

At his imaginary feast,

Did vainly glut upon a thought,

Tiring each jaw and tooth for nought:
And when he fancied dainty meat,

Had nothing but a dream to eat.

Or like the musician in Plutarch, who having pleased Dionysius with a little vanishing musick, was rewarded with a short and deceived hope of a great reward. A presumptuous delight, though it seem for the time to minister as good content as that which is raised on a sounder bottom; yet, in the end, will work such inconveniences, as shall altogether countervail and overweigh the deceit of its former joys for the mind, being mollified and puffed up with windy and unnourishing comfort, is quite disabled to bear the assault of some sudden evil; as having its forces scattered by security, which caution and fear would have collected. For we know, in bodies, union strengtheneth natural motion, and weakeneth violent: and, in the mind, the collecting and uniting of it doth both enable it for prosecution of its own ends, and for resisting all opposite force. It is therefore no comforting, but a weakening confidence, which is not provident and operative.

f Oeid. Met.—Isai. xxix. 8. Μὴ τὸ θάνῃς λιμῷ, καίτοι χρυσοῖσιν ὀνείροις. Theoc. Idyl. 21.

& Plut. de Aud.

The third and most effectual cause of delight, is the fruition of good, and the real union thereof unto the mind for all other things work delight no farther than either as they look towards, or work towards this. And therefore if we mark it in all matter of pleasure and joy, the more the union is, the more is the delight and union is the highest degree of fruition that can be. Thus we see the presence of a friend yields more content than the absence, and the embraces more than the presence ;-so in other outward delights, those of incorporation are greater than those of adhesion:-as it is more natural to delight in our meats, than in our garments, the one being for a union inward, to increase our strength; the other outward only, to protect it. In the understanding, likewise, those assents which are most clear, are most pleasant; and perspicuity argues the perfecter union of the object to the faculty. And therefore we have speculum' and 'ænigma' put together by St. Paul; "We see as in a glass darkly;" where the weakness of our knowledge of God is attributed to this, that we see him not face to face with an immediate union unto his glory, but at a distance in the creature, and in the word, the glass of nature and of faith; both which are, in their kind, evidences of things not seen. We shall only there have a perfection of joy, where we shall have a consummate union: "In his presence only, is the fulness of joy."

Now three things there are which belong unto a perfect fruition of a good thing; First, propriety unto it": for a sick man doth not feel the joy of a sound man's health,-nor a poor man, of a rich man's money. Propriety is that which makes all the emulation and contention amongst men, one man being aggrieved to see another to have that, which he either claimeth or coveteth. Secondly, possession: for a man can reap little comfort from that which is his own, if it be any way detained and withheld from him ;-which was the cause of that great contention between Agamemnon and Achilles, and between the Greeks and Trojans, because the one took away and detained that which was the other's. Thirdly, accommodation, to the end for which a thing was

h Td aurav wâow Eth. 1. 8. c. 12.

ŋdéα diò kai piλóтeкvoi. Arist Rhet. 1. 2.-Polit. 1. 2. c. 3.i Arrian. Epict. 1. 1. c 22.

appointed for a man may have a thing in his custody, and yet receive no comfort, nor real delight from it, except he apply it unto those purposes for which it was instituted. It is not then the having of a good, but the using of it, which makes it beneficial.

Now besides those natural causes of delight, there is, by accident, one more, to wit, the change and variety of good things, which the diversity of our natures and inclinations, and the emptiness of such things as we seek delight from, doth occasion. Where nature is simple and uncompounded, there one and the same operation is always pleasant: but where there is a mixed and various nature, and diversity of faculties, unto which do belong diversity of inclinations, there changes do minister delight :-as amongst learned men, variety of studies; and with luxurious men, variety of pleasures.

And this the rather, because there are no sublunary contentments, which bring not a satiety along with them', as hath been before observed. And therefore the same resolution which the philosopher gives for the walking of the body; when he enquireth the reason why, in a journey, the inequality of the ways do less weary a man, than when they are all plain and alike, we may give for the walking and 'wandering of the desire,' (as Solomon calls it) to wit, that change and variety do refresh nature, and are instead of a rest unto it. " And therefore, as I have before observed of Nero, the same hath Tully observed of Xerxes, that 'he propounded rewards to the inventors of new and changeable pleasures.'

Hereunto may be added, as a further cause of pleasure, whatsoever serveth to let out and to lessen grief, as words, tears, anger, revenge : because all these are a kind of victory, than which nothing bringeth greater pleasure. And therefore Homer saith of revenge, that it is sweeter than the dropping honey.

Eth. 1. 7. c. ult. 1. 10. c. 4. Cic. Tusc. 1. 2.

Gustata magis quam potata delectant m Prob. sect. 5. qu. 1. Vid. Sen. de Tranq. c. 2, 3. Quod etiam de Tiberio notavit Suet. c. 43. Qui hoc officio fungebantur, dicti (ut videtur) ab Elio Lampridio Voluptarii;' in Alex. Sev.

ο Κοινόν

Ti xapậ kaì Xúny dángva. Xenoph. Hellenic. 1. 7. Est quædam etiam flendi voluptas. Plin. et Cic. de fine, 1. 1.-Arist. Rhet. 1. 1. c. 11.

CHAP. XXI.

Of other causes of Delight. Unexpectedness of good. Strength of desire. Imagination. Imitation. Fitness and accommodation of the effects of this passion. Reparation of nature. Dilatation. Thirst in noble objects. Satiety in baser. Whetting of industry. A timorous unbelief.

UNTO these more principal causes of this affection, I shall briefly add these few which follow.

1. The suddenness and unexpectedness of a good thing, causeth the greater delight in it. For expectation of a thing makes the mind feed upon it beforehand; as young gallants, who spend upon their estates before they come to them, and by that means make them the less when they come. As sometimes it happeneth with choice and delicate stomachs, that the sight and smell of their meat doth half cloy and satiate them, before they have at all tasted any of it; so the long gazing upon that which we desire by expectation, doth, as it were, deflower the delight of it before fruition. Whereas, on the other side, as the poet expresseth it, Ἡ ἐκτὸς καὶ παρ' ἐλπίδας χαρὰ

Ἔοικεν ἄλλῃ μῆκος οὐδὲν ἡδονῇ.

No joy in greatness can compare with that,
Which doth our hopes and thoughts anticipate.

So strong and violent hath been the immutation which sudden joy hath wrought in the body, that many (as I have formerly noted) have been quite overwhelmed by it, and been made partakers of Augustus's wish, to enjoy an ubavaria, and to die presently. And for this reason it is, that new things, and such as we admire and were not

• Vix sum apud me ; ita animus commotus est metu, Spe, gaudio, mirando hoc tanto, tam repentino bono. Terent. Andr. 945. Tacitus querebar animo meo tam repentinum tamque magnum non concipiente gaudium. Apul. Asin. Aur. 1. 11. b Sophoc. Antig. © Multis mortem attulit gaudium ingens, insperatum, interclusa anima, et vim magni novique motus non sustinente. A. Gell. 1. 3. c. 1. et c. 15. d Suet. in Aug. c. 99. • Arist. Eth.

1. 10. c. 4.

f Delectat quicquid est admirabile. Cic. orat. partit.

before acquainted withal, do usually delight us, because they surprise us, representing a kind of strangeness unto the mind, whereby it is enlarged and enriched: for strange and new things have ever the greatest price set upon them;as I noted before of the Roman luxury, that it gloried in no delicates but those which were brought out of strange countries, and did first pose nature, before either feed or adorn it.

2. Strength of desire doth, on the other side, enlarge the pleasure of fruition; because nature ever delighteth most in those things which cost us dearest; and strong desires are ever painful. When Darius, in his flight, drank muddywater, and Ptolemy did eat dry bread, they both professed, that they never felt greater pleasure; strength of appetite marvellously increasing the delight in that which satisfied it: for want and difficulty are great preparations to a more feeling fruition. As bees gather excellent honey out of the bitterest herbs; and as we say, "Nulla sunt firmiora, quam quæ ex dubiis facta sunt certa;" those evidences are surest, which are made clear out of doubtful; so those pleasures are sweetest, "Quæ suaves fiunt ex tristibus," which have had wants, and fears, and difficulties, to provide a welcome for them. And therefore wrestlers, and fencers, and such like masters of game', were wont to use their hands unto heavy weights; that when, in their games, they were to use them empty and naked, they might do it with the more expediteness and pleasure.

3. Imagination and fancy, either in ourselves or other men, is many times the foundation of delight. Diogenes' sullen and melancholy fancy took as much pleasure in his tub, and staff, and water, as other men in their palaces, and amplest provisions. And he in the Poet",

Qui se credebat miros audire tragœdos

In vacuo lætus sessor plausorque theatro ;-

g Proximorum incuriosi, longinqua sectamur. Plin. 1. 8. ep. 20. Vid. Clem. Alex. Plin. 1. 9. c. 34. et l. 22. c. 2. Plut. de tuenda sanitate.

Pæd. 1. 2. c. 1.

Tusc. Qu. 1. 5.

i Plutarch de Tranquil.

Vid. Cic. Quintil. 1. 5. cap. 12. 1 Quintil. lib. 11. cap. 2.—Si mihi tranquilla et placata omnia fuissent, incredibili, qua nunc fruor, lætitiæ voluptate caruissem. Cic. Orat. post Reditum.--Max. Tyrius Dissert. 33.-Plut. de profect. virtutum.

m Horat. Epist. lib. 2. Ep. 2.