THis Discourse being ended, we All, as it were, by common Consent, apply’d our selves again to prosecute the Sport that had invited us to the River: But we had not Angl’d very long, before we were Disturb’d by a loud and confus’d Noise, which we soon discover’d to proceed from a Ship, that, together with some Barges, and other lesser Boats, were, by the help of a favourable Breath of Wind, Sailing up the River towards London. The sight of these Laden-Vessels, together with the prospect of the Thames, Which, (as it happen’d in that place) seem’d, in various Windings and Meanders, wantonly to fly, and to pursue it self: This sight, I say, together with that of the rich and flourishing Verdure, which the Waters, in their passage, bestow’d upon all the Lands that were on either side any thing near their Banks, invited Eugenius, to fall upon the praises of that Excellent River, which not only imparts Fertility and Plenty, here at home, by Inriching all the places that have the advantage to be near it; but helps to bring us Home, whatever the Remoter parts of the World, and the Indies themselves, whether East or VVest, have of Rare or Usefull.
Lindamor, having both applauded and recruited these Commendations, Me-thinks, (says he) That amongst other good things, wherewith this River furnish us, it may supply us with a good Argument against those Modern Stoicks, who are wont, with more Eloquence than Reason, to Declaim against the Passions, and would fain perswade Others, (for I doubt whether they be so perswaded themselves) That the Mind ought to deal with its Affections, as Pharaoh would have dealt with the Jews-Males, whom he thought it wise to Destroy, least they might, one Day, grow up into a condition to Revolt from him. But, because the Passions are (sometimes) Mutinous, to wish an Apathy, is as unkind to us, as it would be to our Country, To wish we had no Rivers, because (sometimes) they do Mischief, when great or suddain Rain swells them above their Banks.
VVhen I consider, (says Eusebius) That of the Immaculate and Divine Lamb himself, ‘tis recorded in the Gospel, That He look’d round about, upon certain Jews, with Indignation, being griev’d for the Hardness of their Hearts; So that two Passions are ascrib’d to Christ himself in one Verse: And when I consider too, the Indifferency, and (consequently the Innocence) of Passions in their own Nature, and the Use that VVise and Virtuous Persons may make of them, I cannot think we ought to throw away (or so much as wish away) those Instruments of Piety, which God and Nature has put into our Hands: But am very well content we should retain them, upon such conditions as Abraham did, Those Domesticks he bought with his Money, whom the Scripture tells us, He both Circumcis’d, and kept as Servants.
But, (continues Eusebius) As I do not altogether disallow Lindamors Comparison, between Rivers and Passions, so he must give me leave to add this to it, That as Rivers, when they over-flow, Drown those Grounds, and Ruine those Husbandmen, which whilst they flow’d Calmly betwixt their Banks, they Fertiliz’d and Enrich’d: So our Passions, (when they grow Exorbitant and Unruly) destroy those Virtues, to which they may be very Serviceable whilst they keep within their Bounds.
Instances of this truth, (pursues Eusebius) are but too Obvious; ‘tis said, That Valour is Anger’s Whetstone; and our being Councell’d by the Apostle, To be Angry, and not to Sin, argues, that Passion not to be Incompatible with Innocence, whilst ‘tis confin’d within the limits of Moderation. But when once Anger is Boyl’d up into Rage, or Choler into an habitual Fury, or appetite of Revenge, it makes more Havok in the VVorld than Beasts and Inundations: The greatest part of those Rivers of Blood, that are shed in Battels, (though spilt by Anger) do rather Irritate than Appease the unnatural Thirst of that insatiate Fury: The burning of Cities, the sinking of Fleets, and the Desolations of Provinces, and of Kingdoms, make but part of the Tragick effects of this Inhumane Passion, when it once thorowly possesses those that wield Scepters, and handle Swords.
I will not tell Lindamor, That ev’n that noblest and best of Passions, Love, as gentle and amiable as it appears, when once it comes to degenerate by growing Unruly, or being Misplac’d, is guilty of far more Tragedies than those that have the fortune to be Acted on Theatres, or to furnish the VVriters of Romances; and that which (perchance at first) seems to be but an Innocent Love, being not duely watch’d, and regulated, may, in time, grow to disobey, or deceive Parents, to violate Friendships, to send Challenges, and fight Duels, to betray the Honour of harmless Virgins, and of the noblest Families, to Rebel against Kings, procure the Ruine of Monarchies and Common-wealths; And, in a word, To make thousands miserable, and those it possesses most of all, and thereby to bring Credit to, if not also to Surpass, the Fictions of Poets, and the Fabulous stories of Romances.
And as for the desire of Excelling others, as great and noble things as it makes Men undertake, whilst it aspires only to a Transcendency in Virtue, and in Goodness, when that Passionate desire, by making Men too greedy of Superiority in Fame and Power, degenerates into Ambition; How many Vices are usually set a work by this one Passion! The contempt of the Laws, the Vilation of Oaths, the Renouncing of Allegiance, the Breach of Leagues and Compacts, the Murther of ones nearest Relation, (if they be more nearly related to a Crown) and all the other Crimes and Miseries, that are wont to beget or attend civil VVarrs, are the usual as well as dismal Productions of this aspiring Humour in a Subject; Nor does it less Mischief when Harbour’d in a Prince’s Breast, for the Undoing of his own People, the Subversion of his Neighbour’s States, the Sacking of Cities, the Slaughter of Armies, the Dispeopling of some Provinces, and the Peopling of others with VViddows and Orphanes, are Sacrifices that are more frequently offer’d up to Ambition, than able to satisfie it: For what can quench his Thurst of Rule and Fame, or hinder the Attempts to which it stimulates him, that can find in his Heart to destroy Armies, and ruine Provinces, only that he may be taken notice off to be able to do so.
Certainly (subjoyns Eusebius) he knew very well the Frame of humane Spirits, that said by the Pen of an Apostle; From whence comes Warrs and Brawlings among you? (James 4. 1) Come they not hence, ev’n of your Lusts that War in your Members: And I doubt whether Plagues, Wars and Famines have done more mischief to Mankind, than Anger and Ambition, and some other inordinate Passions; for these do frequently bring upon Men those publick and other fatal Calamities, either as Judgments, which they provoke God to Inflict, or as Evils, which as proper consequents naturally flow, from those Mischievous practices, to which unbridl’d Passions hurry the criminally unhappy Persons they have Inflav’d.
VVherefore, (concludes Eusebius, casting his Eyes upon Lindamor) As the usefulness of a River hinders us not from making good the Banks, and, if need be, making Damms, to confine it within its Limits, and prevent its Inundations; So the usefulness of the Passions should not hinder us from watchfully employing the Methods and Expedients afforded us by Reason and Religion, to keep them within their due Bounds, which they seldome over-flow without shewing to our Cost, that, as ‘tis observed of Fire and VVater, they cannot be so good Servants, but that they are worse Masters.
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