The end and profite of this Discourse, wherein are declared the Passions and Affections of our Soules. CHAP. I.

THERE can be no man, who works by right reason, but when he first intendes his worke, he aymeth at some end, he levels at some good; viz. either to instruct the wit with doctrine, move the will to virtue, delight the minde with pleasure; or in fine, direct the Reader to do some thing that may be, either commodious to him­selfe, or profitable to the common weale. This Trea­tise therefore of the Passions of the Minde, cannot but carry with it, a goodly and faire glosse of profite and [Page 2] commoditie, not onely because it concerneth every mans particular, but also, for that there be few estates or conditions of men, that have not int'rest in this mat­ter; the Divine, the Philosopher, the curers both of the bodie and the soule, I meane the Preacher and Physiti­an; the good Christian that attendeth to mortificati­on, and the prudent civill Gentleman that procureth a gratefull conversation, may reape some commoditie touching their professions; and in sine, every man may, by this, conse to a knowledge of himselfe, which ought to be preferred before all treasures and riches.

The Divine herein may first challenge his parte, be­cause the inordinate motions of Passions, their preven­ting of reason, their rebellion to virtue are thornie bri­ars sprung from the infected root of original sinne (the which Treatise wholy concerneth Divines, and all the deformed broode thereby ingendred:) the Passions likewise augment or diminish the deformitie of actuall sinnes, they blinde reason, they seduce the will, and therefore are speciall causes of sinne: whereuppon a­mong Divines grew that common distinction of sins, that some are of Passion, others proceede from igno­rance, [...] others from malice and wilfulnesse; Finally, Pas­sions are meanes to help vs, and impediments to with­draw vs from our end: the Divine therefore, who spe­cially entreateth of our last end, and of the meanes to atchieve it, and difficulties to obtaine it, mu [...] of neces­sitie extend the sphere of his knowledge to this subject of our Passions; and for this respect of Divines they areSee Thom. cum Scholasticis in 12 q. 22. & a­lios in 1. part. vbi de h [...]mine. divinely handled.

The Philosopher, as well naturall as mo [...]ll, the one for Speculation, the other for Practise, wade most pro­foundly [Page 3] in the matter of our Passions. The naturallSee the Philo­sophers in the second and third de Ani­ma. Philosopher contemplating the natures of men and beasts sensitive soules (for Passions are common to both) consequently enter into discourse about the acti­ons and operations thereof; for, without the know­ledge of them it were impossible to attaine vnto the perfite vnderstanding of either of them. The morall Philosopher, describing maners, inviting to virtue, dis­swading from vice, sheweth how our inordinate ap­petites must be brideled with fortitude & temperance, he declareth their natures, their craft & deceit, in what sort of persons they are most vehement, and in whome more moderate; and to be briefe, he spendeth wel nie in this disputation, all his morall Philosophie, in teach­ing how they may be vsed, or abused.

The christian Orator (I meane the godly Preacher) perfitely vnderstanding the natures and proprieties of mens passions, questionlesse may effectuate strange matters in the mindes of his Auditors. I remember a Preacher in Italy, who had such power over his Audi­tors affections, that when it pleased him he could cause them shead aboundance of teares, yea and with teares dropping downe their che [...]ks, presently turne their sor­row into laughter; and the reason was, because he him­selfe being extreamely passionate, knowing moreover, the Arte of mooving the affections of those Auditors; and besides that, the most part were women that heard him, (whose passions are most vehement and mutable) therefore hee might have perswaded them what hee li­sted. The same commoditie may be gathered by all other Oratours, as Embassadours, Lawyers, Ma­gistrates,See Aristotle▪ Rhetorikes. Captaines, and whatsoever would perswade [Page 4] a multitude, because, if once they can stirre a Passion or Affection in their Hearers, then they have almost halfe perswaded them, for that the forces of strong Passions, marvellously allure and draw the wit and will to judge and consent vnto that they are mooved. Many things more might be saide concerning this matter, but in all the other Chapters folowing, except this first, I meane to touch this point very largely.

As this Treatise affordeth great riches to the Physi­tian of the soule, so it importeth much the Physitian of the bodie, for that there is no Passion very vehement, but that it alters extreamely some of the foure humors of the bodie; and all Physitians commonly agree, that among diverse other extrinsecall causes of diseases, one, and not the least, is, the excesse of some inordinate Pas­sion: for although it busieth their braines, as also the na­turall Philosophers, to explicate the manner how an o­peration that lodgeth in the soule can alter the bodie, and moove the humors from one place to another, (as for example, recall most of the bloud in the face, or o­ther partes, to the heart, as wee see by daily experience to chance in feare and anger) yet they consent that itSee Fracasto­riu [...] libr. de sympathia & lib. 2. de intel­lectione circa medium. may proceede from a certaine sympathie of nature, a subordination of one part to another, and that the spi­rites and humors wait vpon the Passions, as their Lords and Maisters. The Physitians therefore knowing by what Passion the maladie was caused, may well inferre what humor aboundeth, & consequently what ought to be purged, what remedy to be applied; & after, how it may be prevented.

If all the aforesaide Professions may challenge each one a part in this Discourse; surely the good Christian, [Page 5] whose life is a warrefare vpon earth; he, who if he love his soule, killeth it; he, whose studie principally stan­dethIob 7. 1. in rooting outvice, and planting of vertue; hee,Mar. 8. 35. whose indevour specially is imployed in crucifying old Adam, and in refining the image of Christ: he, who pretendeth to be ruled by reason, and not tyrannized by preposterous affection, this man (I say) may best peruse this matter, he may best meditate it; he may best know where lieth the cave of those Serpents and Basi­liskes, who sucke out the sweete blood of his soule; hee may see where the thorn sticketh that stingeth his heart: finally, he may view his domesticall enemie, which ne­verMatt. 10. 36. permits him to be quiet, but molesteth in prosperi­tie, deiecteth in adversitie; in pleasure makes him disso­lute, in sadnesse desperate, to rage in anger, to tremble in feare, in hope to faint, in love to languish. These were those temptations of the flesh that S. Paul did pu­nish,1. Corint. 9. 27 saying; Castigo corpus meum, & in servitutem redigo, I chasten my body, and bring it into servitude: these were those members the same Apostle exhorted vs to mortifie vpon earth, Mortificate membra vestra quae Coloss. 3. 5. sunt super terram. Seeing then how all the life of a spi­rituall man ought to bee imployed in the expugnation of these molestfull Iebusites, without all doubt it im­portes him much to knowe the nature of his enemies, their stratagems, and continuall incursions, even vnto the gates of the chiefest castell of his soule, I meane the very witte and will.

Not only the mortified Christian had need to know well his passions, because, by brideling them he winnes a great quietnesse of minde, and enableth himselfe bet­ter to the service of God, but also the civil Gentleman, [Page 6] and prudent Polititian, by penetrating the nature and qualities of his affections, by restraining their inordi­nate motions, winneth a gratious cariage of himselfe, and rendereth his conversation most gratefull to men: for I my selfe have seene some, Gentlemen by blood, and Noblemen by birth, yet so appassionate in affecti­ons, that their company was to most men intollerable: for true is that Salomon saide, Vir iracundus provocat Prover. 15. 18. rixas, qui patiens est mitigat suscitatas, An angry man raiseth brawles, but a patient man appeaseth them after they be raised. And therefore howe vngratefull must his company seeme, whose passions over-rule him? and men had neede of an Astrolabe alwayes, to see in what height or elevation his affections are, lest, by casting forth a sparke of fire, his gun-powdred minde of a so­dayne be inslamed. I omit how he may insinuate him­selfe into other mens love and affections, how in trave­ling in strange countries he may discover, to what passi­on the people are most inclined; for as I haue seene by experience, there is no Nation in Europe that hath not some extraordinarie affection, either in pride, anger, lust, inconstancie, gluttonie, drunkennesse, slouth, or such like passion: much it importeth in good conversation, to know exactly the companies inclination; and his so­cietie cannot but be gratefull, whose passions are mode­rate, and behaviour circumspect. I say nothing of Ma­gistrates, who may by this matter vnderstand the incli­nations and dispositions of their inferiors and subiects. But finally I will conclude, that this subiect I intreat of, comprehendeth the chiefe obiect that all the antient Philosophers aymed at, wherein they placed the most of their felicitie, that was, Nosce teipsum, know thy selfe: [Page 7] the which knowledge principally consisteth of a perfit experience every man hath of himselfe in particular, and an vniversall knowledge of mens inclinations in common; the former is helped by the latter, the which knowledge is delivered in this Treatise.

What we vnderstand by Passions and Affections. CHAP. II.

THree sortes of actions proceede from mens soules, some are internall and immateriall, as the actes of our wittes and willes; others be meere externall and materiall, as the acts of our senses, seeing, hearing, moving, &c. others stand betwixt these two extreames, and border vpon them both; the which wee may best discover in children, because they lacke the vse of reason, and are guided by an internall imagination, following nothing else but that pleaseth their sences, even after the same maner as bruite beastes doe: for, as we see beastes hate, love, feare and hope, so doe children. Those actions then which are common with vs, and beastes, wee call Passions, and Affections, or pertu [...]bations of the mind, Motus (saith saint Augustine) animae quos Graeci [...] appel­lant ex Latinis quidam vt Cicero 3. Tuscul perturbationes dixerunt, alii affectiones, alii affectus, alii expressas passiones vocav runt. The motions of the soule, called of the Greekes [...], some Latines, as Cicero, called them per­turbations, [Page 6] [...] [Page 7] [...] [Page 8] others affections, others affectes, others more expresly name them Passions. They are called Passions (although indeed they be actes of the sensitive power, or facultie of our soule, and are defined of Da­mascene: Motio sensualis appetitivae virtutis, ob boni vel ma­li Damasc. 2 de fide orth. ca. 22. imaginationem: a sensual motion of our appetitive fa­cultie, through imagination of some good or ill thing) because when these affections are stirring in our minds, they alter the humours of our bodies, causing some passion or alteration in them. They are called pertur­bations,Cic. in 3. Tusc. for that (as afterward shall be declared) they trouble wonderfully the soule, corrupting the iudge­ment, & seducing the will, inducing (for the most part) to vice, and commonly withdrawing from vertue, and therefore some call them maladies, or sores of the soule. They bee also named affections, because the soule by them, either affecteth some good, or for the affection of some good, detesteth some ill. These passions then beThe definiti­on of Passions Zeno apud Cic. 4 Tusc. it [...] defi­nit. perturbatio ceu [...] aver­sa a recta rati­one contra na­turam animi commotio. certaine internall actes or operations of the soule, bor­dering vpon reason and sense, prosecuting some good thing, or flying some ill thing, causing therewithall some alteration in the body.

Here must bee noted, that albeit these passions inha­bite the confines both of sense and reason, yet they keep not equall friendship with both; for passions and sense are like two naughtie servants, who oft-times beare more love one to an other, than they are obedient to their Maister: and the reason of this amitie betwixt the passions and sense, I take to bee, the greater confor­mitie and likenesse betwixt them, than there is betwixt passions and reason: for passions are drowned in corpo­rall organs and instruments, aswell as sense; reason de­pendeth [Page 9] of no corporall subiect, but as a Princesse inWhy passions follow rather Sense tha [...] Reason. her throne, considereth the state of her kingdome. Pas­sions & sense are determined to one thing, and as soone as they perceyve their obiect, sense presently receives it, and the passions love or hate it: but reason, after shee perceiveth her obiect, she standes in deliberation, whe­ther it bee convenient shee should accept it, or refuse it. Besides, sense and passions, as they haue had a leagueCic. vbi supra. Aristotle insi­nuates 3. Eth. ca. 2. the longer, so their friendship is stronger, for all the time of our infancie and child-hood, our senses were ioint­friendes in such sort with passions, that whatsoever de­lighted sense, pleased the passions; and whatsoever was hurtfull to the one, was an enemy to the other; and so, by long agreement and familiaritie, the passions had so engaged themselves to sense, and with such bondes and seales of sensual habites confirmed their friendship, that as soone as reason came to possession of her kingdome, they beganne presently to make rebellion; for right rea­son oftentimes deprived sense of those pleasures he had of long time enioyed, as by commaunding continen­cie, and fasting, which sense most abhorred: then passi­ons repugned, & very often haled her by force, to con­descend to that they demaunded, which combate andRom. 7. 23. captivitie was well perceived by him, who sayd, Video aliam legem in membris meis repugnantem legi mentis meae & captivantem me in lege peccati: I see an other law in my members, repugning to the law of my minde, and lea­ding mee captive in the law of sinne. Whereupon Saint Cyprian sayde, Cum Avaritia, &c. Wee must con­tendCypr. in lib d [...] mortalitate. with avarice, with vncleannesse, with anger, with ambition: wee have a continuall and molestfull bat­tell with carnall vices, and worldly inticements.

Moreover, after that men, by reason, take possession over their soules and bodies, feeling this warre so migh­tie, so continuall, so neere, so domesticall, that eyther they must consent to doe their enemies will, or still bee in conflict: and withall, foreseeing by making peace with them, they were to receive great pleasures and de­lights, the most part of men resolve themselves, never to displease their sence or passions, but to graunt them whatsoever they demaund; what curiositie the [...]ies wil see, they yeelde vnto them; what daintie meates the tongue will taste, they never deny it; what savours the nose will smell, they never resist it; what musicke the eares will heare, they accept it; and finally, whatsoever by importunitie, prayer, or suggestion, sensualitie re­questeth; no sooner to reason the supplication is pre­sented, but the petition is graunted. Yet if the mat­ter heere were ended, and reason yeelded but onely to the suites of sensualitie, it were without doubt, a great disorder to see the Lorde attend so basely vpon his ser­vants: but reason once beeing entred into league with passions and sense, becommeth a better friend to sensua­litie than the passions were before: for reason straight­waies inventeth tenne thousand sorts of new delights, which the passions never could have imagined. And therefore if you aske now, who procured such exquisite artes of Cookerie, so many sawces, so many broths, so many dishes? No better answere can bee given, than Reason, to please sensualitie: who found first such gor­ge [...]s attyre, such varietie of garments, such decking, trimming, and adorning of the body, that Taylors must every yeere learne a newe trade? but Reason to please s [...]n [...]ualitie: who d [...]uised such stately Palaces, such deli­cious [Page 11] gardens, such precious canopies, and embroidred beddes? but Reason to feede sensualitie. In fine, dis­course over all artes and occupations, and you shall find men labouring night and day, spending their witte and reason to excogitate some newe invention to delight our sensualitie: In such sort, as a religious man once la­menting this ignominious industry of reason, imployed in the service of sense, wished with all his hearte, that godly men were but halfe so industrious to please God, as worldly men to please their inordinate appetites. By this wee may gather howe passions stand so confined with sense and reason, that for the friendship they beare to the one, they draw the other to bee their mate and companion.

Of Selfe-love [...], or Amor proprius. CHAP. III.

ALthough in the precedent Chapter wee touched, in part, the roote from whence did spring those spinie braunches of bri­arie passions, that was the league and con­federacie made with senses; yet for more exact intelligence of their nature, or rather nativitie, I thought good to intreate of selfe-love the nurse, mother, or rather stepdame of all inordinate affections.

God, the author of nature, & imparter of all goodnes hath printed in euery creature, according to his divine [Page 12] providence, an inclination, facultie, or power to con­serve it self, procure what it needeth, to resist & impugne whatsoever hindereth it of that appertaineth vnto his good and conservation. So we see fire continually ascen­deth vpward, because the coldenesse of the water, earth, and ayre much impeacheth the vertue of his heate: hea­vie substances descend to their centre for their preserva­tion: the hare flieth from the houndes: the partridge hideth her selfe from the tallent of the hawke; and in fine, God hath enabled every thing to eschew his enne­my, and enioy his friend. Whereuppon grew that pro­trite distinction of a triple appetite, naturall, sensitive, and reasonable: the first we finde in elements and plants, the second in beasts and men; the third in men and an­gelles: the first, Philosophers call, a naturall inclination: the second, a sensitive appetite: the third, a reasonable or voluntary affection: neverthelesse the naturall incli­nations of inanimate creatures, and the sensitive appe­tites of living thinges, dissent in some points; because they with one motion eschew their contraries, procure their owne good, and obtaine that they need; as for ex­ample, the fire by the same motion ascendeth to heaven, getteth his place, and flieth from earth and water, as con­traries: the boyling water set from the fire, cooleth it selfe, and withall, expelleth the vnnaturall heate. Men and beastes with one appetite prosecute the good they desire, and with an other they slie the evill they abhorre: as for example, with one appetite a man desires good wine, and with another detesteth ill wine. An other dif­ference (besides) there is, because men and beasts, in their appetites, have a certaine pleasure and delectation, paine or griefe, the which affections can not be found [Page 13] in any inanimate creatures. This delight or payne God imparted vnto vs, that wee might thereby be stirred vp to attempt those actions which were necessary for vs, or flie those inconveniences or harmes which might annoy vs: for who would attend to eating or drincking, to the act of generation, if Nature had not ioyned thereunto some delectation? A pregnant proofe of this may be seene in sicke men, who having lost their appetites, loathe nothing so much as meate.

Heere we may beginne, to discover the coasts of Selfe-love, for God having so bountifully granted vs meanes to provide for such thinges as were needefull, and to avoyde such things as were harmefull, adioyning pleasure to the one, and paine to the other: wherevppon ensued, that having a reasonable soule, the which, like an Empresse was to governe the body, direct the senses, guide the passions as subiects and vassalles, by the square of prudence, and rule of reason, the inferior partes were bound to yeeld homage, and obey. Then Selfe-love vpstarts, and for the affinitie with sense, for the causes alleadged in the precedent chapter, will in no case obay reason, but allured with the baite of pleasure and sensu­alitie, proclaymeth warres and rebellion against pru­dence, against the love of GOD; in so much this ty­rant prevaileth, that if reason commaund a temperate dyet, she will have exquisite and superfluous dishes: if reason will be contented with a meane & decent attire, she will have gorgeous, and above her state and conditi­on: In summe, from this infected love, sprung all the evils, welnie, that pester the world, the which Saint Au­gustine Aug. lib. 22. deciv. cap. 2 [...]. With saint Augustine consenteth Plato 5. de legibus, And Arist. 9. Eth. c. 8. doth gather together, yet leaveth out many, Mordaces cur [...], &c. griping cares, perturbations, moanes, [Page 14] feares, madde ioyes, dissensions, strifes, warres, strata­gems, angers, enmities, falshood, flatterie, theft, rapine, and a number more which there he reckneth; and I, to avoyd tediousnes, omit. Yet by this may also be vnder­stood that famous distinction, more practized than kno­wen of many, I meane of two loves, the one, that buil­deth the citie of Ierusalem, the other, the citie of Baby­lon; Aug, super psal. 64. that is, the love of God buildeth the cittie of the predestinate; Selfe-love the cittie of the reprobate, that repaireth the ruines of Angelles, this filleth the infe [...]all dennes with Divels: for charitie, and the love of God, being the base and foundation of all goodnesse, with­out which all vertues are dead, and not availing to life everlasting, rendreth a spirituall life, animating the iust to serve God, flie vice, follow vertue; with which vertues and good workes, Gods church is replenished, and Sa­thans synagogue emptied.

Contrariwise, Selfe-love following inordinate affecti­ons, inticeth the cittizens of Ierusalem, to prosecute plea­sures, vnbridle their senses, enioy the roses till they flou­rish, not to let wither the Mayie flowres of their flesh, haleth the poore soules from the libertie of Ierusalem, to the captivitie of Babylon, thereby casting the children of God into the thraldome of Sathan. By this it appea­reth, howe God gave every man an inclination to love himselfe; yet subordinated to reason: and how, by the pleasure of sensualitie, it is growne to such a head, that rather it ruleth reason, than reason ruleth it. Selfe-love then may bee defined, an inordinate inclination of the soule, affecting too much the pleasures of the body a­gainst the prescript of right reason: this may well be cal­led [...], olde Adam, the law of the flesh, sensualitie, [Page 15] the enemie of God, the spring of vice, the roote of im­pietie, the bane of godly conversation, the obiect of mortification, the sincke of sinne, ever craving, never concent, tyrannizing over the greatest, and overthrow­ing the least.

How the Passions may be well directed and made profitable. CHAP. III.

IT hath beene declared (I thinke) sufficiently, howe most men inordinately followe the vn­brideled appetite of their sensual passions; yet no doubt but they may, by vertue be guided, and many good men so moderate and mortifie them, that they rather serve them for instruments of vertue, than foments of vice, and as an occasion of victory, than a cause of foyle: For Christ our Saviour, in whom neyther sinne, nor inordinate affection could fall, no doubt, was subiect to these passions, Tristis est anima Matth. 26. Luke 22. Marke 14. mea, sayth he, vsque ad mortem, My soule is sadde even vntill death: And, Coepit pavere & toedere, He beganne to bee afrayde and heavy. Feare and heavynesse, no doubt, are passions of the mind: yet, because in Christ they were prevented with reason, and guided by vertue, neyther alluring him to sinne, nor ingendring vitiousHieron. ep. 22. ad Eustoch. quem sequun­tur scolastici. Psalme 4. Philip. 2. habites: therefore of Divines, they rather were called propassions, than passions. Moreover, the Scriptures [Page 16] exhort vs to these passions, Irascimini, & nolite peccare, Be angry, and sinne not. Cum metu & tremore salutem o­peramini, with feare & trembling worke your salvation: And therefore it were blasphemous to say, that abso­lutely all passions were ill, for so the Scriptures should exhort vs to ill. The reason also commonly allowed of Philosophers and Divines, most pregnantly prooveth this veritie: for if the motions of our willes be vertu­ous, directed with the square of Gods lawe, and pru­dence, if the inferior appetite or passions obey and con­curre with the will, then with much more ease, pleasure, and delight, vertuous actions are accomplished & per­formed. Yea, oftentimes they take away the molesta­tions and tediousnesse that occurre in the practise of good woorks. For example, often in prayer men feele arridity, lothsomnesse, and paine; yet if the sensible ap­petite get a little delight therein, if Cor & caro exultant in Deum, that is, our heartes and flesh reioyce in God, then paine is turned into pleasure, and a molesting ser­vice into a delightfull obsequie. Hereupon the Philoso­phers and Fathers perceyving what commodities these passions afforded to a vertuous soule, with divers simi­litudes declared their service: Some say, they wereCic. 3. Tusc. sparkes of fire apt to kindle vertue; others, that theyBasil. hom. cont. ir [...]sc. Basil. de virgi­ [...]tate. were souldiers, armed to attend their captayne: They be like water, sayth Basil, that sustayneth oyle above, that it may swimme purely, and not be infected with earth: others compare them with horses which draw a coach;Lactant. lib. 6. c. 17. so the passions draw the soule to the fruition of her ver­tuous obiects. Cicero in 4 Tusc [...]lan▪ calleth anger, cotem, the whetstone of fortitude. And indeede mee thinkes the passions of our minde, are not vnlike the foure hu­mours [Page 17] of our bodies, whereto Cicero well compares them in the aforesayd Booke: for if blood, fleugme, choller, or melancholy exceede the due proportion re­quired to the constitution and health of our bodies, pre­sently we fall into some disease: even so, if the passions of the Mynde bee not moderated according to reason (and that temperature vertue requyreth) immediatly the soule is molested with some maladie. But if the hu­mours be kept in a due proportion; they are the preser­vatives of health, and perhappes, health it selfe.

By this Discourse may be gathered, that Passions, are not onely, not wholy to be extinguished (as the Stoicks seemed to affirme) but sometimes to be moved, and stir­red vp for the service of vertue, as learnedly Plutarch tea­cheth:Plutarch▪ in libro de virt [...]. a [...]r. for mercie and compassion will move vs often to pitty, as it did Iob, Quia ab infantia mea mecum crevit miseratio, Compassion grewe with mee from my in­fancy, and it came with me out of my mothers wombe: therefore hee declareth what succour hee gave to the poore, Iob 31. 18. Ire, and indignation will pricke for­ward the friendes of God, to take his quarrell in hand, and revenge him of his enemies. So Christ, mooved with zeale (which is a passion of love, bordering vpon anger) cast the buyers and sellers out of the Temple of Ierusalem, because, Zelus domus tuae commedit me, theIohn 2. zeale of thy house did eate me. The passion of shame­fastnesse brideleth vs of many loose affections, which would otherwise bee ranging abroad. The appetite of honour, which followeth, yea and is due vnto vertue, encourageth often noble spirites to attempt most dange­rous exploytes for the benefite of their countries: feareEccle. 1. 27. 2. Cor. 7. 9. expelleth sinne, sadnesse bringeth repentance, delight [Page 18] pricketh forward to keepe Gods commandements: andPsal. 118. 32. to bee briefe, passions are spurres that stirre vp sluggish and idle soules, from slouthfulnesse to diligence, from carelesnesse to consideration. Some questionlesse they (almost by force) draw to goodnesse, and others with­draw from vice: For if that many noble Captaynes had not possessed by nature, such vehement passions of glo­ry and honour, they would never have atchieved such excellent victories for the good of the Common-weale. If many rare wittes had not been pressed with the same affections, we should never have seene Homers Poetrie, nor Platoes Divinitie, nor Aristotles Philosophie, nor Plinies Historie, nor Tullies Eloquence; for Honour they aymed at; and although perhaps they tooke thier ayme too high, affecting more glory than their labour deserved; or compleasing themselues more in the opi­nions and fancies of men, than reason required; yet no doubt, but if they had levelled right, and at no more than their workes merited, nor more prized the opini­ons and honours given by men, then they in very deede had beene to bee esteemed; without all question, they had obtayned more renowne, and their passions had bin occasions of great good to all their posterity, as now they profite them, although they proceeded from their Authors vanitie. I take it, that shamefastnes in wo­men restrayneth them from many shamefull offences, and feare of punishment retaineth from theft, and the remorce of conscience calleth many sinners to the grace of God.

Hereby wee may conclude, that Passions well vsed, may consist with wisedome against the Stoickes; and if they be moderated, to bee very serviceable to vertue; if [Page 19] they be abused, and overruled by sinne, to be the nurce­ry of vices, and pathway to all wickednesse. And as I thinke, the Stoickes were of this opinion, for they said, that feare and heavinesse was, Aegritudo quaedam, or, ani­mi Cic. 4. Tus [...]ul. adversanteratione contractio.

An explication of the division of our sensitive appetite into Concupiscibile and Irascibile, that is, Coveting and Invading. CHAP. V.

BEfore we do declare the number of passi­ons that issue out of our soules, it is neces­sary to premitte a common division of our sensuall appetite, found out by experi­ence, allowed of by Philosophers, andArist. lib. 1. Rhetor. c. 10. Damasc, li. 2. fid [...]i orthod. cap. 12. Thom. 1 [...]. q. 23. a. 1. & scolastici ibidem. approved by Divines; that is, in concupiscibile, which in English may be termed, Coveting, Desiring, Wishing; and, irascibile, that is, Anger, Invading, or Impugning, (for so I thinke it may better be called.) These coveting and invading appetites, are not two faculties or powers of the soule, but one onely power and facultie, which hath two inclinations; as we have but one power or fa­cultie of seeing, but two eyes, one power of hearing with two eares; so wee have one sensuall appetite, with two inclinations; the one to covet, the other to invade.

In the manner of explicating these two inclinations, both Divines and Philosophers dissent: yet two explica­tions [Page 18] [...] [Page 19] [...] [Page 20] there are, as more common, so more probable, and more conforme to reason. The first may bee declared after this manner: Wee see by experience, that beastes sometimes have great facilitie to prosecute, or obtayne those obiects they covet; as for example, a horse, the grasse which groweth in the pasture where he feedeth, sometimes they have great difficulty; as for the Lyon to eate a Beare: sometimes they have great facility to eschew that evill they hate; as a Woolfe or a Foxe to escape with his prey from a little Curre: other times we prove they have extreame difficultie to avoyde it; as a Bull to fly from a Lyon. Nowe the authors of this ex­plication conclude, that the coveting appetite, inclineth onely to the obtayning of those obiects which may ea­sily be come by, and to the eschewing of those that may easily be escaped: the invading appetite onely inclineth to the possessing of those obiects which may hardly be gotten, and hardly escaped.

This explication (in my opinion) as it is more com­mon, so it is more vnture: for who doubteth but many both love and desire (which according to all Doctours are operations of the coveting appetite) divers things harde to be compassed; as, the two vnchaste Iudges, the chaste Susanna: and in beasts we see they often affect, love, and desire, that they hardly can purchase. It were folly, to thinke the foxe affected, loved, or desired not a goose, because she were surely penned vp, hardly to be come by: or the wolfe desired not the sheepe when she is defended with the shepheards dogges.

Besides, many be angry (which is a passion of the in­vading appetite) for things they may easily avoyde, as the Lady which child her maide, because the floore of [Page 21] her chamber was defiled with a droppe of a candle. Fi­nally, we knowe God himselfe to bee affected with an­ger, to whome nothing can be hard or difficile. Many things more might be saide concerning this matter; as how the difference, of hardly, or easily obtaining a thing can not cause such diversities of inclinations; for so wee might say our seeing might be divided; for some things we see with facilitie, others with difficulty; some sounds wee heare easily, others hardely. Moreover, the diffi­cultie of obtaining an obiect, rather deterreth a man from procuring it, than inciteth to prosecute it, and therefore consequently it cannot be a cause of distincti­on. But these arguments, and many more, for brevities sake I omit, pretending after another maner to explicate this division.

The other explication, and as easie to be perceived as the precedent, is this. First, as we have insinnuated before, God and Nature gave men and beasts these na­turall instincts or inclinations, to provide for themselues all those thinges that are profitable, and to avoyde all those things which are damnifieable: and this inclina­tion may bee called, concupiscibilis, coveting; yet be­cause that GOD did foresee, that oftentimes there should occurre impediments to hinder them from the execution of such inclinations, therefore he gaue them an other inclination, to helpe themselues to overcome or avoide those impediments, and to invade or impugne whatsoever resisteth: for the better execution whereof, he hath armed all beasts, either with force, craft, or slight, to eschew all obstacles that may detayne them from those things which they conceive as convenient. Wher­fore, to the Bull hee hath imparted hornes, to the Boare [Page 22] his tuskes, to the Lion clawes, to the Hare her heeles, to the Fox craft, to Men theyr hands and witte: And for this cause wee see the very little children, when any woulde deprive them of theyr victualles, for lacke of strength to fight, they arme themselves with teares. To this explication it seemeth that the names of Irascibilis and Concupiscibilis more aptly agree, than to the other, because heere onely Irascibilis invadeth and impugneth, and not affecteth or desireth, as in the other. And thus much concerning this division. How many Passions there are coveting, and how many invading, in the next Chapter shalbe declared.

The division and number of Passions of the Minde. CHAP. VI.

THomas Aquinas, with the troupe of Tho­mists affirmeth, that all the Passions of our Minde be no more than eleaven: Sixe he placeth in the coveting appetite; and five in the invading: The first sixe are, love, desire, or concu­piscence; delight, or pleasure; and three opposite to these, hatred, abhomination, sadnesse, or paine. The latter five are, hope, and despaire, feare, and audacitie, the fift is ire. This number may be declared by experi­ence, and approoved with reason: the experience is common (welnie) in all beasts, but most evident in the [Page 23] wolfe, and the sheepe: First, the wolfe loveth the flesh of the sheepe, then he desireth to have it, thirdly, he re­ioyceth in his prey when he hath gotten it: Contrari­wise, the sheepe hateth the woolfe, as an evill thing in himselfe, and thereupon detesteth him, as hurtfull to herselfe; and finally, if the woolfe seize vpon her, shee paineth and grieveth to become his prey: thus we have love, desire, delight, hatred, abhomination, griefe, or heavinesse, the sixe passions of our coveting appetite.

But now, put case the Woolfe should see the shep­heard about his flocke, armed with a guard of dogges, then the Woolfe fearing the difficulty of purchasing his prey, yet thinking the event, though doubtfull, not im­possible, then he erecteth himselfe with the passion of Hope, perswading him the sheepe shall be his futureHope. spoyle after the conquest: and thereupon contemning the dogges, despising the shepheard, not weighing his hooke, crooke, stones, or rurall instrumentes of warre, with a bolde and audacious courage, not regardingBoldnesse. any daunger, hee setteth vpon the flocke; where, in the first assault, presently a mastife pincheth him by the legge; the iniurie he imagineth ought not to be tollera­ted: but immediatly inflamed with the passion of Ire,Ire. procureth by all meanes possible to revenge it: the shepheard protecteth his dogge, and basteth the woolfe (as his presumption deserved.) The woolfe perceiving himselfe weaker than he imagined, & his enemies stron­ger than he conceyved, falleth sodainely into the passion of Feare, (as braggers doe, who vaunt much at the be­ginning,Feare. but quaile commonly in the midle of the fray) yet not abandoned of all hope of the victory; therefore he stirreth vp himselfe, and proceedeth forward; but in [Page 24] fine, receyving more blowes of the shepheard, more woundes of the dogges, awearied with fighting, fea­ring his life, thinking the enterprise impossible, oppres­sed with the passion of Desperation, resolveth himselfe,Desperation. that his heeles are a surer defence, than his teeth, and so runneth away. By this example wee may collect the o­ther five passions of the invading appetite, hope, bold­nesse or presumption, anger or ire, feare and despe­ration.

Aristotle reduceth all passions to pleasure and payne:Arist. 2. E [...]h. cap. 3. for as we see (sayth hee) there is no wickednesse men will not attempt for pleasures; so wee trye many to bee deterred from the study of vertue, onely for the feare of paine. Some other moderne Philosophers ayming (almost at the same marke) distinguish in generall, all Passions into two members, that is, some consist in pro­secuting, procuring, or getting of some good thing pro­fitable vnto them: others, in flying, or eschewing some ill thing that might annoy them. I sayde they aymed, almost both at one marke, because, who prosecuteth any obiect that conduceth to his nature, receyveth thereby pleasure, as the thirstie desireth drinke, and drinke affordeth pleasure, so he that shunneth any thing disconvenient to nature, shunneth consequently payne, which concomitateth such disagreeing obiects, as a dog that flyeth from a stone cast at him. With these two di­visions consenteth the third, that all Passions may be di­stinguished by the dilatation, enlargement, or diffusion of the heart: and the contraction, collection, or com­pression of the same: for (as afterward shall bee decla­red in all Passions) the heart is dilated or coarcted more or lesse. Many more wayes they may be distinguished, [Page 25] but the best, and most easie division I take this to be, these which I will set downe, explicated after this ma­ner: First, all our Passions eyther tend to some good, or fly some evill; if they tende to good, and prosecute it, then the good prosecuted may bee considered in three maners; absolutely in it selfe, and so we have the passi­on of love; or as of vs to be possessed and enioyed, and so we have the passions of Desire and Hope: and if it bee vehement, it incourageth men to attempt many difficulties, & often to be more bold than wise. Third­ly, if the thing desired be present, and possessed, then riseth vp the passion of Pleasure and Delight: so that our affections are carryed to good thinges, eyther ab­solutely, future, or present; for good thinges passed, although they often stirre in a man, pleasure, yet they are conceyved, after a sorte, of presence; either, be­cause they were acceptfull to God then, and so please him yet; or for the present testimony of a good con­science, for the precedent vertuous actions; or finally, for the credite, honour, and glory, which remayneth with those who were witnesses of our good behaviour and godly proceedings.

If our Passions eschew evill, eyther absolutely, by hatred, or some future evill by feare, or some present evill, by pensiuenesse and sadnesse. And vnto these six, love, desire, pleasure, hatred, feare and sadnesse, all or­dinate and inordinate Passions may easily be reduced, as in every particular Treatise shal be declared. Never­thelesse, I can not but allowe that common division of Thomas Aquinas, admitted by schol [...]sticall Doctours as very convenient, because in very deede, wee proove some notable differences in so many passions; howbeit, [Page 26] not essentiall, but accidentall: yet (in my iudgement) this I have betaken mee to, ought to bee preferred, as more easie to be perceyued, more expedient to be de­clared, and more methodicall to bee remembred. Be­sides, if every diversity or change we finde in passions, were a sufficient reason to encrease their number, with­out doubt I could adde welnie eleven more; as, Mer­cy, Shamefastnesse, Excandescencie, Envy, Emulation, Anxitie, Confidence, Slouthfulnesse, Zelotypia, Ex­animation, Iactation or Boasting, with many more. And if you answere, that these may bee included in those eleaven, as inferior Species in their superiours; even so say I, those five that Thomas Aquinas putteth in the invading appetite, I can reduce to those sixe I have set downe as members thereunto belonging.

The seate, place, and subiect of the Passions of the Minde. CHAP. VII.

FIrst, it cannot bee doubted of, but that the passions of our mindes worke diuers effects in our faces; wherefore a Poet sayd wisely:

How hard is it, a fault with face not to bewray.

And to the same effect sayd Salomon, In facie pruden­tis Prouerb. 17. [Page 27] lucet sapientia, oculi stultorum in finibus terrae: In the face of a wise man Wisedome shineth: the eyes of fooles in the limittes of the land. And in another place, Cor hominis immutat faciem, sive in bona, sive in mala: Eccles. 13. 26. The heart of a man changeth his countenance, whe­ther it be in good or evill: for in anger and feare we see men, eyther extreame pale, or high coloured; in me­lancholy and sadnesse, the eyes are heavy; in ioy and pleasure, the motions of the eyes are lively and plea­sant, according to the olde proverbe, Cor gaudens exhi­lerat Proverb. [...]. faciem, a reioycing heart maketh merry the face. And questionlesse wise men often, thorowe the win­dowes of the face, behold the secrets of the heart, ac­cording to that saying of Salomon, Quomodo in aquis Prou. 27. 1 [...]. resplendent vultus prospicientium, sic corda hominum mani­festa sunt prudentibus: as the faces of those which looke into waters shine vnto them, so the heartes of men are manifest vnto the wise: not that they can exactly vn­derstand the heartes which bee inscrutable, and onely open vnto God, but that by coniectures they may aime well at them: for as he which beholdeth his face in the water, doth not discerne it exactly, but rather a sha­dowe, than a face; even so he, that by externall phi­siognomy and operations, will divine what lyeth hid­den in the heart, may rather conceive an image of that affection that doth raigne in the minde, than a perfite and resolute knowledge: yet doubtlesse this small sha­dow may help much Superiors or Examiners to trace out divers matters, and get light of the secrets of mens affections, as Alexander the great, endued with this ex­perience once prooved, who after hee had wonne the citie of Tarson, belonging to Darius, entring vpon a [Page 28] hote summers day, naked into the river Cydmus, andQu [...]ntu [...] Cur­tius lib. 3. thereby catching a vehement ag [...]w, insomuch that hee could not proceede against his enemies, which then were very neere: wherefore he resolved himselfe to take some vehement medicine, that presently should eyther amend him, or end him. An ancient Physition, which from his youth had alwayes attended vppon him, cal­led Philip of Acarnon, promised that he would prepare him such a potion: the matter was concluded; but whilest the Physition prepared the medicine, Parmenio a captaine, whom Alexander of all others loved, and trusted most, vnderstanding Alexanders determination, sent him a letter; disswading him, by all meanes, not to deale with the potion of Philip, because he vnderstood he was corrupted by Darius, Alexanders enemy, with promise of a thousand talents, and his sister in marriage, that he should kill him: Alexander astonied with these newes, was cast into a woonderfull perplexitie; Shall I adventure, thought he, to drinke this medicine? What if it be poyson? Shall I not then be accounted the cause of mine owne death? Shall I suspect the fidelitie of my Physition? Or shall I suffer my enemy to kill me in my bedde? While he was in this deliberation, the Physitian brought him the potion. When the King sawe him, he raysed himselfe vpon his elbow, and taking his letter in his left hand, with the other hand hee tooke the cuppe, and strait supped it off: when he had done so, hee deli­vered the letter to Philip to reade, and whilest hee was reading, he beheld him continually in the face, suppo­sing that if hee had bin faulty, some token would have appeared in his countenance: when Philip had read the letter, he shewed more tokens of displeasantnesse, than [Page 29] of feare: the which, with the loving words of the Phy­sitian, assured Alexander of his servants fidelity, and caused him, not onely to reiect all feare of death, but al­so to conceyve an extrarodinary hope of amendment, as indeede not long after it proved. By this example, su­periours may learne to coniecture the affections of their subiectes mindes, by a silent speech pronounced in their very countenances. And this poynt especially may bee observed in women, whose passions may easily be disco­vered; sor as harlots by the light and wanton motions of their eyes and gestures may quickely be marked, so honest matrons, by their grave and chaste lookes, may soone be discerned. To which effect the Spose sayd vn­to his Spouse, Vulnerasti cor meum in vno oculorum tuo­rum, Cantic. 4. 9. Thou hast wounded my heart with one of thine eyes: because, thorow the window of her eye, hee be­held the chastitie of her heart. By this wee may knowe the cause, why children, and epsecially women, cannot abide to looke in their fathers, masters, or betters faces, because, even nature it selfe seemeth to teach them, that thorowe their eyes they see their heartes; neyther doe we holde it for good manners, that the inferiour should fixe his eyes vpon his superiors countenance; and the reason is, because it were presumption for him to at­tempt the entrance or privy passage into his superiors minde, as contrariwise it is lawful for the superior to at­tempt the knowledge of his inferior. The Scriptures also teach vs, in the face of a harlot, to reade the impu­ritie of her heart. Mulieris fornicati [...] in extollentia oculo­rum, Eccles. 26. & in palpebris illius agnoscetur. The fornication of a woman shall be knowen by the lifting vp of her eyes, and in her eye-bries.

Hereby also we may perceyve the cause of blushing, for that those that have committed a fault, & are there­in deprehended, or at least imagine they are thought to have committed it; presently, if they be, Candidae na­turae, that is, of an honest behaviour, and yet not much grounded in vertue, they blush, because nature beeing afrayd▪ lest in the face the fault should be discovered, sendeth the purest blood, to be a defence and succour, the which effect, commonly, is iudged to proceede from a good and vertuous nature, because no man can but allowe, that it is good to bee ashamed of a fault. And thus to conclude, we must confesse, that Passions have certayne effectes in our faces; howbeit some doe shew them more evidently than others. Yet wee may not say, that this face is the roote and kore where the Passions reside, but onely the rhinde and leaves, which shew the nature and goodnesse of both the roote and the kore.

That there are Passions in the reasonable soule. CHAP. VIII.

NOw that we have determined how the Passi­ons must dwell in an other soyle than the face; the order of methode requireth wee should wade deeper into the soule, to view, if in the reasonable part, we might finde out their habita­tion. And to be briefe in this poynt, I thinke it cannotThree causes why there bee affections in the will, like those which reside in the sensitiue ap­petite. [Page 31] be douted vpon, but that there are some affections in the highest and chiefest part of the soule, not vnlike to the Passions of the Minde: for to God the Scriptures ascribe love, hate, ire, zeale, who cannot be subiect to any sensitive operations: And therefore, as in him they are perfections, and we are commaunded, and may imi­tate him in them, there is no reason why they should be denyed vnto vs, in such sort as they be perfite, and that is principally in the Will.

Besides, we know most certaynely, that our sensitive appetite cannot love, hate, feare, hope, &c. but that by imagination; or our sensitive apprehension we may con­ceyve; for, Malum amare possumus, incognitum vero a­mare non possumus: wee may love an ill thing, but wee cannot love an vnknowne thing: nowe experience tea­cheth vs, that men doe feare the iudgements of God, they love him, and hope in him, they hate sinne, and finally, exercise many notable affections, which reason prescribeth, and whereunto the sensitive apprehension ascendeth not: Furthermore, as beneath shall be decla­red, the sensitive appetite often, yea and (for the most part) traleth and haleth the will to consent and follow her pleasures and delights, even for the same reason that she pretendeth the: as for example, (I would to God it were not true) howe oft yeeldeth the will to the appe­tite, in procuring sensuall pleasures and pastimes, for no other ende, than to pleasure the vnpleasable appetites, and lustes of the flesh? this, experience more pregnant­ly prooveth it, than any reason can confirme it: finally, as our witte vnderstandeth whatsoever our senses per­ceive, even so our will may affect whatsoever out passi­ons doe follow: for as the obiect of the wit is all trueth, [Page 32] teall, or apparant, so the obiect of our will is all good­nesse indeede, or carrying the glosse thereof. Never­thelesse I must confesse that these affections which re­side in the will, differ much in nature and qualitie from those that inhabite the inferior partes of the soule, be­cause, these being bredde and borne in the highest part of the soule, are immateriall, spirituall, independant of any corporall subiect; but those of the sensitive appe­tite, are materiall, corporall, and depending vpon some bodily instruments, as beneath shall be delivered.

That the heart isc the peuliar place where that Passions allodge. CHAP. IX.

NO Philosopher can deny, but that our Passions are certayne acci­dents and qualities, whose imme­diate subiect, house, and lodging is the very facultie and power of the soule, because all vitall opera­tions (of which sort Passions are) challenge, by right, that the mo­ther which hatched them, should also sustayne them, and harbour them in her owne house. But a question may be demaunded, and not easily resolved, whether the faculty of our sensitive appetite hath allotted vnto it some peculiar part of the body, where shee exerciseth [Page] her proper functions and operations: for, as wee see by experience, the facultie of seeing, the power of hea­ring, the sense of smelling, tasting, and touching, have assigned vnto them divers corporall instruments, habi­tations or seates, wherein they see, heare, smell, taste and touch; as eyes, eares, nose, tongue, flesh and sinewes: nowe the question propounded is thus to bee vnder­stood, whether may there be determined any Parte of the bodie, wherein peculiarly the passions of the minde are effected. To which question I answere, that the ve­ry seate of all Passions, is the hearte, both of men and beastes: divers reasons move me to this opinion. First, the very common experience, men trie daily and houre­ly in themselves, for who loveth extreamely, and fee­leth not that passion to dissolve his hearte? who reioy­ceth, and proveth not his heart dilated? who is moy­led with heavinesse, or plunged with payne, and percei­veth not his heart to bee coarcted? whom inflameth ire, and hath not heart-burning? By these experiences, wee proove in our hearts the working of Passions, and by the noyse of their tumult, wee vnderstande the woorke of their presence. The second reason is, because as our sensitive apprehension hath her seate in the brayne (for we all proove, that in vnderstanding, we especially bend the force of our soule to the former part thereof) so the affections and passions, in proportionate manner, must have some corporall organ and instrument, and what more convenient than the heart? for, as the brayne fit­teth best, for the softnesse and moysture, to receyve the formes and prints of obiects for vnderstanding; even so the heart endued with most fiery spirites, fitteth best for affecting. Lastly, for what other reason, in feare and an­ger [Page 34] become men so pale and wanne, but that the blood runneth to the heart, to succour it?

I saw once in Genoa, a Bandite condemned to death, and going to Execution, to tremble so extraordinarily, that he needed two to support him all the way, and for all that he shivered extreamely. Besides, whence-from proceedeth laughter, dauncing, singing, and many such externall singes of ioy, but (as wee say) from a merrie heart? therefore ioy and feare dwell in the heart. How­beit, I thinke this most true, and especially in those pas­sions, which are about obiectes absent, as love, hatred, hope, flight, ire, and such like; yet I cannot but con­fesse, that when the obiectes are present, and possessed by sense, then the passions inhabite, not onely the heart, but also are stirred vp in every part of the body, where­as any sensitive operation is exercised; for if wee taste delicate meates, smell muske, or heare musicke, we per­ceyve, notonely that the heart is affected, but that also the passion of ioy delighteth those partes of our sences: the like wee prove in payne and griefe, for which cause commonly wee say, our teeth ake, our fingers, toes, or legges payne vs: Payne therefore, and Pleasure, beeing Passions of the Minde, and evermore felt in that part of the bodie, where Sense exerciseth her operations: there­fore, as touching is dispersed thorow the whole bodie, even so the Passions of pleasure and payne; for in eve­rie parte, if it bee cherished, it reioyceth, if be hurte, it payneth.

Yet supposing the Passions principally reside in the hearte, as wee perceyve by the concourse of humours thereunto, wee may demaund two curious questions. The former is, for what ende hath Nature given this al­teration [Page 35] or flocking of humours to the hearte? It see­meth, questionlesse, for some good ende; for God and Nature worke not by chaunce, or without respecting some benefite of the subiect.

To the which question it may bee answered; First,Why humors flocke to the heart in passions. that the humours concurre to helpe, dispose, and enable the heart to worke such operations: for as we prove by experience, if a man sleepe with open eyes, although his sight be marvellous excellent, yet he seeth nothing, because in sleepe, the purer spirites are recalled into the inner partes of the body, leaving the eyes destitute of spirits, and abandoned of force, which presently in wa­king returne againe: euen so I conceive, the heart, pre­pared by nature to digest the blood sent from the liver, yet for divers respectes, not to have the temperature which all Passions require; for love will have heate, and sadnesse colde, feare constringeth, and pleasure dilateth; the heart therefore which was to bee subiect to such di­versities of Passions, by Nature was deprived of all such contrary dispositions, as the Philosophers say, that Ma­teria prima caret omni forma, quia omnes formas recipere debet. And, although the hearte hath more excesse of heate than colde, yet a little melancholly blood may quickly change the temperature, and render it more apt for a melancholly Passion; The second reason may be, for that these humours affecting the heart, cause payne or pleasure, thereby inviting Nature, to prosecute the good that pleaseth, and to flie the evill that annoyeth: as in the Common-wealth, Vertue ought to be rewarded with preferment, and vice to be corrected with punish­ment; even so in this little common-wealth of our bo­dies, actions conformable to Nature, are repayde with [Page] pleasure, and passions disconsorting nature, punished with payne.

The other question concerneth the efficient cause of these humours, what causeth their motions to the heart; they themselves, as it were, flie vnto the heart? or the parte where they soiourned, sendeth or expelleth them from her, and so for common refuge they runne to the heart? or finally, the heart draweth them vnto it? This difficultye requireth an answere, whereby many such like questions may bee resolved: as for example, when the meate in our stomackes is sufficiently disgested, the chile which there remayneth, prepared to be sent to the liver for a further concoction; doth it ascend thither by it selfe, as vapours to the head? or doth the stomacke ex­pell it? or the liver drawe and sucke it?

To this demaund I answere, that (in mine opinion) the partes from whence these humours come, vse their expulsive vertue, sending the spirites choler, or blood, to serve the heart in such necessity, as the hand lifteth vp it selfe to defend the head: howbeit, I doubt not, but the heart also affected a little with the passion, draweth more humors, & so encreaseth. Many more curious ob­iections here I omit, which perhaps would delight the more subtil wits, but hardly of many to be conceived.

What sort of persons be most passionate. CHAP. X.

OVt of the precedent Chapter we may ga­ther, how that the heart is the seate of our passions, that spirites and humours con­curre with them: here we may deduce a conclusion most certayne and profitable, that according to the disposition of the heart, humours, and body, divers sortes of persons be subiect to divers sortes of passions, and the same passion affecteth divers persons in divers manners: for, as we see fire applyed to drie wood, to yron, to flaxe, and gunpowder, worketh divers wayes; for in wood it kindleth with some diffi­culty, and with some difficulty is quenched; but in flaxe soone it kindleth, and quencheth; in yron with great difficulty is it kindled, and with as great extingui­shed; but in gunpowder it is kindled in a moment, and never can bee quenched till the powder be consumed. Some men you shall see, not so soone angrie, nor yet soone pleased, and such be commonly fleugmatike per­sons; others you have, soone angrie, soone friended, as those of a sanguine complexion, and therefore com­monly they are called good fellowes: others be hardly offended, and afterward, with extreame difficulty re­conciled, as melancholy men: others are all fiery, and in a moment, at every trifle they are inflamed, and, till their heartes be consumed (almost) with choller, they never cease, except they be revenged. By this we may confirme that olde saying to be true, Animi mores cor­poris [Page 38] temperaturam sequ [...]ntur, the manners of the soule followe the temperature of the body. And, as in mala­dies of the body, every wise man feeleth best his owne griefe; euen so, in the diseases of the soule, every one knoweth best his owne inclination: neverthelesse, as Physitions commonly affirme, how there be certayne vniversall causes which incline our bodies to divers in­firmities; so there are certayne generall causes, which move our soules to sundry passions. First, young men generally are arrogant, prowde, prodigall, incontinent, given to all sortes of pleasure. Their pride proceedeth from lacke of experience; for they will vaunt of their strength, beautie, and wittes, because they have not yet tryed sufficiently, how farre they reach, how frayle they are; therefore they make more account of them, than in very deede they ought to be esteemed. Their prodi­gality is caused by confidence they have in their owne strength and abilitie, whereby they thinke they shall be able to get more; contrariwise, both olde men, and wo­men are consecrated to covetousnes, because the weake­nesse of their bodies promiseth them no such force, as they may be inabled to gather much more: and there­fore you shall finde, that old women, where both weak­nesse of sexe, and feeblenesse of body concurre toge­ther, to be most addicted to avarice.

Yoong mens incontinencie, boldenesse, and confi­dence proceedeth of heat which aboundeth in them, and those, whose complexions are hotest, are most subiect to these affections. They extreamely affect plea­sures, because they spent (as boyes) almost the time of growth in getting of habites, alluring and haling to pleasure; for commonly wee see all sortes of boyes, till [Page 39] they come to the vse of reason and discretion, most addicted to pastimes and playes. Besides, heate woulde be easily extinguished in youth, if they did not mode­rately exercise it in time of growth, for that the moyst­nesse of their bodies, and superfluous humors woulde otherwise hardly be consumed: And I haue seene di­vers youthes too much brideled, and therefore broken: yet immoderat pastimes inflameth their blood, and causeth agews, and death. Youth also are inconstant, and rarely persist long in one purpose, partely occasio­ned (as I thinke) by many alterations of their bodies, which easily will chaunge their mindes; and partely helped with the lacke of a ripe resolution, and firme iudgement, because, as daily they varie in opinions, so daily they alter their determinations.

Olde men are subiect to sadnesse, caused by coldnesse of bood: to suspect ill, by reason of long experience, wherein they haue often beene deceived; to lament, to bee fastidious, teastie, froward, and neuer conten­ted, for that ipsa senectus morbus est, Olde age is a perpe­tuall sickenesse: wherefore, as sicke men are ever wri­ning, so olde men are never satisfied. They are accusto­med to be obstinate in their owne opinions, because many of them condemne yoong men of lacke of expe­rience and practise, imagining that learning and wis­dome should harbour vnder a night-cappe. Herevpon groweth a certaine spirit of contempt, whereby they despise the yonger sort: and as travellers, for the most part, relate mountaines of marvelles, that they haue seene and heard in forraine countries, so olde men re­count wonders they see and heard in passed ages. An­olde verse also is too well verified in many old men.

Women, by nature, are enclined more to mercie and pitie than men, because the tendernesse of their com­plexion moveth them more to compassion. They sur­passe men also in pietie and devotion; or as they ac­knowledge their weakenesse, and vnablenesse to resist adversities, or any other iniurie offered, so they have occasion to recurre vnto God, by whose goodnesse they may be protected. Neyther are they so prone to incontinency as men, for lacke of heate, and for a na­tive shamefastnesse: yet foure passions greatly possesse them; pride, for beautie, or some finall sparke of wit, [...]ix est mulier it a turpu, aut senio consecta; quae non gaudet & libenter au­diat, si dicatur esse pulchra. Hieron. in epist. which indeede, for lacke of witte, they prize more then right reason requireth, but selfe-love maketh a little to bee much esteemed, where no better can bee had. Envie also the daughter of pride, for the most parte, carieth the traines of women, whereby they are greeved at their equalles good proceeding: Whence­from springeth an other passion to them too naturall, but to many pernicious; for envy causeth them to whet their tongues to kill their neighbors same with detrac­tion. The fourth most protrite and manifest vnto the worlde, is their Inconstancie, according to that aunci­ent verse:

The which in English may thus be translated:

This Inconstancie principally springeth from the same roote, that the instabilitie of yoong men issueth from, that is, lacke of prudence and iudgement in their determinations; for wise men doe not resolve them­selues verie quickely, but with great consideration and deliberation, and therefore they expend well the cir­cumstances and impediments, which may occurre and hinder that they resolved to doe. But yoong men and women, for the most part, resolve rashly and performe rarely, because that they concluded without maturity, and in the execution finde some impediments; for which of necessitie they must miscary: from this same vnpure fountayne descendes that endlesse talke daily frequented by women; for in halfe an houre five men will bee wearie with conference, and barren in matter, but three women will jangle, and never lacke new sub­iectes to discourse vpon.

Many things more might be sayde of this matter, but I finde all bookes and common places, so stuffed with these discourses, that I thought it superfluous to write any more, especially, for that I knowe, that women will be easily offended with those that dispraise them, as they will be woonderfully well pleased with those that commend them: yet they must pardon me, if [Page 42] with their good inclinations I shew the ill; if I say, commonly they be inclined to such passions, yet euery rule admitteth some exception; yea, if they be ill incli­ned, and refraine those affections, questionlesse, the greater is their commendation: for as the husbandman deserveth more praise, if he manure well a thornie soile than a fertile fielde; so that women ought more to bee prized, which is worst inclined, and best mortified.

Therefore to conclude, I am not of Senecaes opinion, that Mulier amat, aut odit, nihil est tertium, that a woman loveth, or hateth, and nothing is third; for although in some sorte of women, I holde it very probable, yet I cannot allow it to be common to all; for, onely women that bee of a hote complexion, and for the most parte, those that be blacke or browne, I take to be of that con­stitution, and indeede those have their affections most vehement, and perhappes, little women have a smacke thereof, according to our English Proverbe:

By which saying wee may gather, that howbeit wo­men, commonly, be subiect to the aforesayde passions, yet because diverse women have sundry complexions, so they bee subiect to sundry Passions. Even as in like sorte, I could say of men; for some are more proane to one Passion than an other, according to the Italian Pro­verbe:

That is,

To this seemeth not vnlike an other olde saying of theirs.

And we in English.

The which we explicate after this sort.

By which auncient Proverbes may be collected the verity of the assertion set downe, that divers complexi­ons [Page 44] are inclined to divers passions, and in generall I take them to be very true, and verified in the most part, for that the same causes which concurre to the framing of such a constitution, serve also to the stirring vp of such a passion: as for example, a little man having his heate so vnited and compacted together, and not dispersed into so vast a carkasse as the great man, therefore he, by temperature, possesseth more spirits, and by them be­commeth more nimble, lively, chollericke, hastie and impatient.

Many more discourses I could deliver about this subiect, but indeede it requireth a whole booke; for I might declare, what Passions they are subiect vnto, whom Nature monstrously hath signed, what affecti­ous rule Rustickes, possesse Cittizens, tyrannize over Gentlemen; which are most frequented in adversity, and which in prosperity: I might discourse over Flem­mings, Frenchmen, Spaniardes, Italians, Polans, Ger­manes, Scottishmen, Irishmen, Welchmen, and En­glishmen, explicating their nationall inclinations good or bad: but every one of these exacteth a whole Chap­ter; and perhaps some of them more prowd, than wise, would be offended with the trueth; for this passion of Pride over-ruleth all the children of Adam: for we see very few will confesse their owne faultes, and then they thinke their reputation disgraced, when they are singled from the rest, and condemned of some vice: thereforeSee Ler [...]nu [...] Lem [...]ius de complexion lui they must of force have it, although they will not heare it. Thus I will ende this matter, referring the Reader to the next bookes, where handling the passions in parti­cular, I shall have occasion more in particular to touch this vniversall subiect.

The manner how Passions are mooved. CHAP. XI.

AS the motions of our Passions are hidde from our eyes, so they are hard to bee perceived; yet for the speculation of this matter, I thinke it most necessary, to declare the way and ma­ner of them; the which will give light, not onely to all the Discourses following, but also to all the Chapters preceding,: First then, to our imagination commeth, by sense or memorie, some obiect to be knowne, con­venient or disconvenient to Nature, the which beeing knowne (for Ignoti nulla cupido) in the imagination which resideth in the former part of the braine, (as we proove) when we imagine any thing, presently the pu­rer spirites flocke from the brayne, by certayne secret channels to the heart, where they pitch at the doore, sig­nifying what an obiect was presented, convenient or disconvenient for it. The heart immediatly bendeth, either to prosecute it, or to eschewe it: and the better to effect that affection, draweth other humours to helpe him, and so in pleasure concurre great store of pure spi­rites; in payne and sadnesse, much melancholy blood, in ire, blood and choller; and not onely (as I sayde) the heart draweth, but also the same soule that informeth the heart residing in other partes, sendeth the humours vnto the heart, to performe their service in such a woor­thie place: In like maner as when we feele hunger (cau­sed by the sucking of the liver and defect of nourish­ment in the stomacke) the same soule which informeth [Page 47] the stomacke, resideth in the hand, eyes, and mouth; and in case of hunger, subordinateth them all to serve the stomacke, and satisfie the appetite thereof: Even so, in the hunger of the heart, the splene, the liver, the blood spirites, choller, and melancholy, attende and serve it most diligently.

By this manifestly appeareth, that we insinnuated in the last Chapter, howe the diversities of complexions wonderfully increase or diminish Passions: for, if the i­magination bee very apprehensive, it sendeth greater store of spirites to the heart, and maketh greater impres­sion: likewise, if the heart be very hote, colde, moyst, tender, cholericke; sooner, and more vehemently it is stirred to Passions thereunto proportionated; finally, if one abound more with one humour than another, he sendeth more fewell to nourish the Passi­on, and so it continueth the lon­ger, and the stronger. ⸪

Passions blinde the Iudgement. CHAP. 1.

WIse men confesse, and ignorant men prove, that Passions blind their iudge­ments and reason: for (as Saint Basil saide) Quemadmodum oculis turbatis, Basil psal &c. 23. 1. &c. As when the eyes are troubled, wee can not perceive exactly the ob­iects of our sight; even so, when the heart is troubled, no man can come by the knowledge of trueth: the which similitude Saint Chrysostome declareth more apt­ly,Chrysost. hom. 1. in Iohan. Sicat oculorum acies, &c. As the facultie of our eyes, being pure and bright, it laboureth nothing to depre­hend the least moaths, but if an evill humour descende from the head, or some darkenesse fall vpon the eyes, a dimme cloude is cast before the pearles thereof, which permitteth them not to see, even grosse blockes: So it befalleth to the soule, when every inordinate affection is purged that might offend her, shee seeth all thinges convenient most aptly, but being troubled with many affections, all that vertue shee leeseth; neyther can shee behold any high thing. To the authoritie of these Fa­thers, experience agreeth, for I never knewe any man troubled with a vehement passion of hatred, ire, or love, who would not bring many reasons to confirme his purpose, although after he had performed his pleasure, and the tempestuous passion was past, hee condemned himselfe, and thought his fact vitious, and his reasons [Page 49] frivolous. The which experience teacheth vs, that men (for the most parte) are not very good iudges in their owne causes, specially for the Passion of Love, which blindeth their iudgement; for which, Nathan propoun­ded to David his owne fault, as another mans case; how the rich man, by force, bereaved the poore man of his sheepe, having so many of his owne, because he knew, that Davids iudgement, in his owne cause, might easily be corrupted: the selfesame did the good woman The­cuites to David, for the recalling of Absolon: And in­deede the Passions, not vnfittely may bee compared to greene spectacles, which make all thinges resemble the colour of greene; even so, he that loveth, hateth, or by any other passion is vehemently possessed, iudgeth all things that occurre in favour of that passion, to be good and agreeable with reason, so there scarse can be found any man that hateth, or is angry with an other, but hee thinketh his hatred and ire to be most iust and reasona­ble: for in very deede, while the Passion is afloate, the execution and performance thereof, is conformable and very convenient vnto our beastly sensuall appetite, and therefore all beastes stinged by such passions, presently proceede vnto execution, but men having vnited in the same sensitive soule, reason and discourse, are bound, both by the lawe of Nature, and commaundement of God, divers times to represse and resist such vnreasona­ble and beastly motions. Yet I know some subtill witte would gladly vnderstand how it commeth to passe, that vehement passions so vndermine the iudgement, and suborne it to give sentence in favour of them: for, why may not the passion, beeing in the hearte, and inferior parte of the soule, permitte the higher portion, the tri­bunall [Page 50] seate of Reason alone, without trouble or mole­station; as we see by experience, that fire being drie and hotte by nature, although it heateth, yet that hindereth not the drying; so, why may not the witte iudge aright, howbeit the passion affecteth a wrong?

To this obiection three reasons may be rendered. The first I have largely delivered in my third Booke of the Ioyes of heaven: and in summe, this is the substance. Our soule being of a determinate power and activitie, cannot attend exactly to twoo vehement and intensive operations together: as for example, wee cannot attend perfectly to sweete musicke, perceive daintie smelles, or taste delicate meate, all three, or twoo of them at one time, either for lacke of spirites, or in regarde of the limitted influence of the soule, which cannot impart sufficient activitie to such intensive operations: where­fore the soule being possessed of a vehement passion, her force is so exhausted in that action, that if shee will continue therein, shee can not exactly consider the reasons which may disswade her from attending or following such affections: the passion therefore which hindereth and stopp [...]th the eyes of the vnderstanding from the consideration of those meanes which might moove the mind to withdrawe it selfe from that action, may well bee saide to blinde the witte, as hee which shutteth another mans eyes, maketh him blindefolde, not by taking away the power of seeing, but onely by hindering it from action.

The second reason is, not onely a privation of consi­deration of those thinges, which may extinguish the passion, but also an inforcement or constraint, onely to consider those motives or reasons which tend in favour [Page 51] of that passion: for although the mayne parte of the soules activitie bee haled away with the passion, yet there remaineth some sparks of light in the vnderstand­ing, to perceive what is represented vnto it, as when we heare sweete excellent musicke, we may perceyve some dainety smelles, howebeit, not in that perfection wee might, if our soules were not distracted with hearing; even so, some life is left to be imployed to vnderstan­ding, albeit not so great, because the soule is distracted with a Passion, the which inforceth the witte onely to consider, what may conduce to the continuation and preservation thereof: the manner may thus bee decla­red; for whatsoever we vnderstand, passeth by the gates of our imagination, the cosin germane to our sensitive appetite, the gates of our imagination being prevented, yea, and welnie shutte vp with the consideration of that obiect which feedeth the passion, and pleaseth the ap­petite; the vnderstanding looking into the imagination, findeth nothing almost but the mother and nurse of his passion for consideration, where you may well see how the imagination putteth greene spectacles before the eyes of our witte, to make it see nothing but greene, that is, serving for the consideration of the Passion.

Furthermore, the imagination representeth to the vnderstanding, not onely reasons that may favour the passion, but also it sheweth them very intensively, with more shew and apparance than they are indeede; for as the Moone, when she riseth or setteth; seemeth greater vnto vs, than indeede shee is, (because the vapours or clowdes are interposed betwixt our eyes and her) even so, the beauty and goodnesse of the obiect represented to our vnderstanding, appeareth fayrer and goodlier [Page 52] than it is, because a clowdy imagination interposeth a miste. And here it falleth foorth, as hee which is most studious, is best learned; and commonly, he that is best learned, is most studious: so, hee that once apprehen­deth the pleasure of the passion, ordinarily followeth it, and the passion increaseth the imagination thereof, and the stronger imagination rendreth the passion more ve­hement, so that oftentimes they enter but with an inch, and encrease an ell: whereupon ensueth, that a false i­magination corrupteth the vnderstanding, making it beleeve that thinges are better than they are in very deede. And by this meanes, the witte two wayes is troubled; first, in that the vehemency of the imagina­tion causeth a vehement apprehension and iudgement of the witte; secondarily, the false representation bree­deth a false conceite in the minde: and by these wee prove the imagination and passions to prevaile so migh­tily, that men, in great payne, or exceeding pleasure, can scarce speake, see, heare, or thinke of any thing, which concerneth not their passion.

And for this same cause, when wise men deale with any person wonderfully pensive, commonly they en­devour with reasons to diminish the cause of their griefe: as if a woman hath lost her onely sonne in wars; then to mittigate her sorrowe, they will shewe her, that death apprehendeth all men sooner or later; it is a tri­bute must bee payde; this worlde yeeldeth nothing but miserie; happier are they that depart from it, than those that enioy it; his death was glorious, for his Countrey, for his Prince, the which among valiant captaynes, and noble mindes, hath alwayes beene prized above tenne thousand lives; if he had dyed an infarnous death, for [Page 53] treason, for rapine, for iniustice, then shee might have iustly lamented; but in dying for iustice, for obedience, for vertue, with glory, she hath rather an exceeding oc­casion of ioy, than a motive of griefe. All which per­swasions (as you see) tende to no other ende, but to rectifie her iudgement, and to represent vnto the vnder­standing, those reasons which might rebate the passion of sorrowe, concealed from it, by the strong imagina­tion of all those things which might encrease her griefe. Besides, the vehemencie of the passion continueth the force of our imagination, because, whatsoever passeth by the gates of our senses, presently entreth into the court of our imagination, where the sensitive appetite doth entertaine it: therefore, seeing all passions cause some sence or feeling, more or lesse in the body, so long as they endure, the imagination likewise representeth to the vnderstanding, so long the obiect of the passion, and as a deceitfull Counsellor, corrupteth his Iudge.

The last reason, which importeth more then both the other, proceedeth from a naughty will, for that the soule, hauing rooted in it, these two partes, sensitive and reasonable: the will perceiving that the soule reioyceth, she also contenteth herselfe, that the inferior appetite should enioy her pleasure, or eschew her griefe, with rea­son, or against reason, she careth not, so she may be made partaker: as the great Turke permitteth every one to live in his Religion, so they pay him tribute. And for this cause she commandeth the witte to employ all the power and force, to finde out reasons and perswasions that all the appetite demaundeth, standeth with reason and is lawfull; the which collusion, I take to be one of the rootes of all mischiefes, that nowe cover the face of [Page 54] the world, that is, a wicked will commanding the wit, to finde out reasons to pleade for Passions: for this cor­rupteth, yea wholy destroyeth the remorce of consci­ence, the carefull gardian of the soule: this maketh men obstinate in all enormious vices; for when the witte is once perswaded, and no further appellation can be ad­mitted, then the soule is confirmed almost in malice; this maketh so many Atheists, for vinum & mulieres a­postatare Eccles. 19. faciunt sapientes, wine and women make men leave Religion: for as wine maketh men drunke, and robbeth the vse of reason; so inordinate love and affec­tion make drunke the soule, and deprive it of iudge­ment; this, in fine, robbeth soules from God, and car­rieth them to the divell. For if we examine exactly the groundes and origens of Apostasie from true fayth, and the causes of heresies, we shall finde them, to be some one or other wicked vice of the will, or vehement Passi­on which perverteth the iudgement, specially when the Religion forbiddeth or punisheth those vices, where­vnto the wicked will or Passions tend. S. Augustine re­lateth diuers, who denyed the tormentes of hell, and their Eternitie, thereby to flatter their vitious affectionsAug. lib. 1. de [...]. cap. 18. with a pretended assurance of impunitie. S. Chrysostome reporteth, that the arch-heretike Paulus Samosetanus, forChrysost. hom. 7. in Iohan. the love of a woman forsooke his fayth and religion. S. Gregorie the great imputeth it to avarice and cove­tousnesse, that many fall from their faith, or not admit a true faith: for the Iew that thirsteth after Vsury, will hardly admit Christianitie, which shutteth from theGregor. lib 20. moral. cap. 12. holy mount of Gods eternal blessednesse, all those that lende their money to Vsurie, as in the 14. Psalme is ma­nifest. Furthermore wee may aptly remonstrate, how [Page 55] inordinate Passions cause and ingenerate in the soule, all those vices which are opposite to prudence. The first is Precipitation, or Rashnesse, which is nothing else, butPrecipitation. an vncircumspect, or vnripe resolution or determinati­on in affaires or negotiations: for the iudgement being blinded with the Passion, considereth not exactly, for the importance of the businesse, those circumstances, which may withdraw it from the prosecution of such a vitious action. I remember that when I was in Italy, there was a Scottish Gentleman, of most rare and singu­lar partes, who was a Retainer to a Duke of that Coun­trey, hee was a singular good Scholler, and as good a Souldier; it chanced one night, the yong Prince, either vpon some spleene, or false suggestion, or to trie the Scots valour, mette him in a place where hee was wont to haunt, resolving eyther to kill, wound, or beate him, and for this effect, conducted with him, two of the best Fencers hee could finde, the Scot had but one friende with him; in fine, a quarrell is pickt, they all draw, the Scot presently ranne one of the Fencers thorow, and killed him in a trice, with that hee bended his forces to the Prince, who fearing, least that which was befallen his Fencer, might happen vpon himselfe, he exclaimed out instantly, that he was the Prince, and therefore wil­led him, to looke about him what he did: the Scot per­ceyving well what he was, fell downe vpon his knees, demaunding pardon at his handes, and gave the Prince his naked rapier, who no sooner had receyved it, but with the same sword he ranne him thorow to death: the which barbarous fact, as it was condemned of all men, so it sheweth the Precipitation of his passionate irefull heart: for if hee had considered the humble submission [Page 56] of his servant, and loyaltie of his subiect, and valour of his souldier; if he had weighed the cowardlinesse of his fact, the infamie that hee should thereby incurre, hee would never have precipitated into so savage an offence. But if with overmuch rashnesse a man contemne or de­spise any Lawe, preferring his passionate iudgement be­fore the prescript of lawe and reason, then his headdi­nesse is termed Temeritie.

The second vice is Inconstancie, which is a changeInconstancie. or alteration of that purpose or resolution, which a man had prudently determined before. And this we may daily try in al incontinent persons, who resolutely deter­mine in the calme of their passions never to fal into their former filthinesse, but presently, when the Passion ari­seth, all the good resolutions are forgotten, and that which an vnpassionate mind detested, a passionate soule most effectually pursueth. Not much vnlike that which David once writ of himselfe, Ego dixi in abundantia Psalme 29. mea, non movebor in aeternum: I sayde once in my abun­dance, or as the Calde text hath, in my tranquillitie, I will not be moved eternally: Avertisti nanum tuum, & factus sum conturbatus: Thou turnedst away thy hand, and I was troubled: as if he had sayde, thou per­mittedst me to be troubled with a Passion, and then my confident determination was changed.

The third vice against Prudence, groweth vpon ex­cesse of wicked consideration, as precipitation & incon­stancieAstutia or craftinesse. vpon the want or defect of circumspection. For the Passion delighting or afflicting the minde, causeth the iudgement to thinke, invent, devise all meanes possi­ble, eyther to enioy the Passion of delight, or to avoyde the molestation of sadnesse and feare. Wherefore Love [Page 57] is sayd to be Ingeniosissimus, most wittie; for the thought of such matters as concerneth love, continually deligh­ting the minde, and rolling daily and hourely in the fan­cie, suggesteth a worlde of conceites and inventions, to finde out meanes and wayes, to nourish, preserve, and increase the Passion, insomuch, as they which love ve­hemently, are never well, but eyther with them whom they love, or solitary by themselves, coyning some new practises, to execute their inordinate love and affections. No better proofe we neede of this matter, then the in­finite experiences in every Countrie are tryed. The same I may say of Ire, Ambition, &c. All which Passi­ons consisting in prosecution of some thing desired, and bringing with them a certaine sence of delight, enforce the mind [...] (for fostering and continuing that pleasure) to excogitate new meanes and wayes for the performance thereof.

How Passions seduce the Will. CHAP. II.

WIthout any great difficultie may be de­clared, how Passions seduce the Will: because the witte being the guide, theThe first rea­son why passi­ons seduce the will. eie the stirrer, and directer of the Wil, which of it selfe, beeing blinde, and without knowledge, followeth that the wit representeth, propoundeth, and approveth as [Page 58] good: and as the sensitive appetite followeth the directi­on of imagination; so the Will affecteth, for the most part, that, the vnderstanding perswadeth to bee best. Wherefore the waves and billowes of apparant reasons, so shake the sandye shealfe of a weake Will, that theyThe second reason. mingle it with them, and make all one. Besides, the sen­sitive appetite beeing rooted in the same soule with the Will, if it be drawne, or flieth from any obiect, conse­quently, the other must follow; even so, the obiect that haleth the sensitive appetite, draweth withall, the Will; and inclining her more to one part than another, dimi­nisheth her libertie and freedome.

Moreover, the Will, by yeelding to the Passion, re­ceyveth some little bribe of pleasure, the which moveth her, to let the bridle loose, vnto inordinate appetites, be­cause she hath ingrafted in her, two inclinations; the one to follow Reason, the other to content the Sences: and this inclination (the other beeing blinded by the cor­rupt iudgement, caused by inordinate Passions) here she feeleth satisfied. Finally, the Will, being the governesseThe third reason. of the Soule, and loathing to bee troubled with much dissention among her subiectes, as an vncarefull Magi­strate neglecteth the good of the Common-weale, to avoyde some particular mens displeasure; so the Will, being afrayde to displease sense, neglecteth the care she ought to have over it; especially perceyving that the Soule thereby receyveth some interest of pleasure, or escheweth some payne.

By this alteration which Passions worke in the Witte and the Will, we may vnderstand the admirable Meta­morphosis and change of a man from himselfe, when his affectes are pacified, and when they are troubled. [Page 59] Plutarch sayde they changed them like Circes potions,Plutarch in moralib. from men into beastes. Or we may compare the Soule without Passions, to a calme Sea, with sweete, pleasant, and crispling streames; but the Passionate, to the raging Gulfe, swelling with waves, surging by tempests, mina­cing the stony rockes, and endevouring to overthrowe Mountaines: even so, Passions make the Soule to swell with pride and pleasure; they threaten woundes, death and destruction, by audacious boldnesse and ire: they vndermine the mountaines of Vertue, with hope and feare; and in summe, never let the Soule be in quietnes, but ever, eyther flowing with Pleasure, or ebbing with Payne.

How Passions alter the Body. CHAP. III.

ALthough in the ninth Chapter sufficient­ly was declared, how the Passions of the minde alter the humours of the body, yet some peculiar discourses, concer­ning that matter, were reserved for this place.

Two sortes of Passions affect all men, some (as wee sayde before) dilate, and some compresse and restringe the heart: Of the first was sayd, Vita carninum est cordis Proverb. 14. 3 [...] sanitas, the life of flesh, is the health of heart; for indeed, a ioyfull and quiet heart reviveth all the partes of the [Page 60] body: Of the other was written, Spiritus tristis exsiccat prb. 17. ossa: a sadde Spirit dryeth the bones. And for that all Passions bring with them ioy or payne, dilate or coarct the heart; therefore I thinke it not amisse, to declare the reason, why these two Passions worke such alterations in the body, to the end, that by the knowledge of them, we may attayne to the vnderstanding of the rest.

Pleasure and Delight, if it bee moderate, bringeth health, because the purer spirites retyre vnto the heart, and they helpe marvellously the digestion of blood, so that thereby the heart engendreth great aboundance, and most purified spirites, which after being dispersed thorow the body, cause a good concoction to be made in all partes, helping them to expel the superfluities; they also cleare the braine, and consequently, the vnderstan­ding: For although while the Passion endureth, it blin­deth a little the indifferent iudgement, yet after that it is past, it rendereth the brayne better disposed, and ap­ter to represent, whatsoever occurreth for speculation. From good concoction, expulsion of supersluities, and aboundance of spirites, proceedeth a good colour, a cleere countenance, and an vniversall health of the bo­dy. But if the Passion of pleasure bee too vehement, questionlesse it causeth great infirmitie: for the heart be­ing continually invironed with great abundance of spi­becommeth too hote and inflamed, and consequently engendereth much cholericke and burned blood: Be­sides, it dilateth and resolveth the substance of the heart too much, in such sort, as the vertue and force thereof is greatly weakened. Wherefore Socrates was wont to say, that those men, which live continently and frugally, had more pleasure, and lesse payne, than those, who with [Page 61] great care procured inticements to pleasure; because intemperate pleasures, besides the remorce of minde, infamie, and povertie, which waiteth vpon them, for the most part, hurt more the body, than delight it. And some, with too vehement laughter have ended their dayes; as Philemon did. Plutarch recounteth also, howeErasm. lib. 6. Apotheg. Plutarch. in Hannib. the Romanes, leesing to Hannibal, newes was brought to Rome, and specially to two women, that their sonnes were slaine: afterwards, a remnant of the souldiers re­turning, these two afflicted, ranne with many more, to know the manner of their sonnes deaths, and amongst the rest, found them both alive, who for ioy, gave vp their ghosts. And vniversally, after much pleasure and laughter, men feele themselves both to languish, and to be melancholy.

Yet the Passions which coarct the heart, as feare, sad­nesse, and despayre, as they bring more payne to the minde, so they are more dangerous to the body; and commonly, men proove lesse harme in those, than in these: and many have lost their lives with sadnesse and feare; but few, with love and hope, except they changed themselves into heavinesse and despayre. The cause why sadnesse doth so moove the forces of the body, I take to be, the gathering together of much melancholy blood about the heart, which collection extinguisheth the good spirits, or at least dulleth them; besides, the heart being possessed by such an humour, cannot digest well the blood and spirites, which ought to be dispersed thorow the whole body, but converteth them into me­lancholy, the which humour being colde and drie, dry­eth the whole body, and maketh it wither away; for colde extinguisheth heate, and drynesse moysture, [Page 62] which two qualities principally concerne life.

These Passions prevayle often so much with men, that they languish away and die: as it befell to the Marquesse of Santa Cruz in Spaine, the Generall to the Kinges Navie against the Frenchmen, who had taken the Azo­res; and D. Diego di Padiglia, the Governour of the Ca­stle of Millan, who receyving certayne wordes of dis­grace from the King of Spaine, they permitted them­selves to be so ore-ruled with the melancoly Passion, that they scarce could chawe their meate and swallowe it downe; at least, they never made good digestion, and so with an vngracious death, they ended their disgraced life.

Questionlesse, this vehement sorte of Passions, pro­ceedeth from an high, prowde, and ambitious minde, and without all doubt, extraordinarie selfe-love▪ the which, although by Gods Lawe they are prohibited, yet by the vayne humours of men, such spirites are highly prized. I remember that in Italy, after the yeere, one thousand five hundred eighty and eight, I heard divers Italian Captaines, greatly condemning the Duke of Medina Sidonia, the King of Spaines Generall in his Navie against England, because he dyed not of Melan­choly, for that his Fleete miscarried so basely, and was foyled by the English Forces so easily. What Maladies growe by cares and heavinesse, many can testifie, and fewe men there bee, which are not subiect to some me­lancholy humour, that often assaulteth them, troubling their mindes, and hurting their bodies; the olde Physi­tians can witnesse this veritie, confirmed by long expe­rience, and registred in verse, as a Medicine to all Poste­ritie.

And Euripides,

And Salomon, Tristitiam longè expelle à te: Multos Eccles. 30. 25 enim &c. Expell sadnesse farre from thee; For sadnesse hath killed many, neither is there any profite in it. Zeale (that is, envie, emulation or indignation) and anger shorten thy dayes, and Thought (that is, superfluous care and sollicitude) bring old Age before her time.

To conclude, I am of opinion, that Passions cause many Maladies, and welnie all are increased by them, for that all payne engendreth melancholy; which, for the most part, nourisheth all diseases: for many we reade of that were cured by mirth, but never any by sorrow or heavinesse. When Alfonsus King of Naples was aban­doned of his Physitians, as in a desperate case, then he called for Quintus Curtius, and tooke such delight to heare him reade, that hee recovered his health agayne, and presently reiected his Physitians, as not able to cure (by Physicke) that he obtained by alittle delight. This fact I cannot greatly commend, for Physicians and Me­dicines were ordained by God, and a wise man wil not [Page 64] despise them; it may bee, Quintus Curtius pacified the Kinges melancholy minde, which no medicine could doe.

Yet there occurreth one poynt in this matter, not to be omitted, that Passions ingender Humors, and Hu­mors breede Passions: how Passions cause Humors, we have hitherto sufficiently declared; but how Humors stirre vp Passions, must now be delivered. We reade in the Machabees, how, before they led the Elephants to fight in warres, they accustomed to mingle iuyce of grapes and mulberies together, to sharpen and incense them more to battell, and it seemeth a thing frequented in many Nations, to stirre vp beastes to fight, by shew­ing them some redde colour, for thereby they imagine, that the sight of blood inflameth them to the shedding of blood: as in Spaine they vse, when they chace their wild Bulles, and in Italy their Bufaloes. The true cause, why beastes are incensed with a redde colour, Valesius an excellent Physitian rendreth: for (saith he) the sight of redde things (according to the common opinion of Galen, and other Physitians) stirreth and inflameth the blood, therefore they prohibite those which are much given to bleeding, to behold any redde colour. And I my selfe in Italy have heard Physitians commaund, that redde clothes, coveringes, and hangings should bee ta­ken from before the patients, which were labouring in a tertian Agew; because they affirmed, that red colours mooved and inflamed the blood. Now if the blood of Elephants, being incensed with a red colour, had force to stirre in them the Passion of Ire in battell; how much more may we say, that if much hote blood abound in the body, that subiect, by the force of that Humor, shall [Page 65] easily, and often bee mooved to anger; if temperate blood abound, or be mingled with fleugme, to mirth; if melancholy exceede, to griefe and heavinesse? And in effect we proove in dreames, and Physitians progno­sticate by them, what humor aboundeth, for Choler causeth fighting, blood and wounds; Melancholy, dis­grace, feares, affrightments, ill successe, and such like: these dreames are caused by the spirites, which ascend into the imagination, the which being purer or grosser, hotter or colder, more or lesse, (which diversitie depen­deth vpon the humours of the bodie) moove divers Passions according to their Nature. And for this cause we may resolve another difficulty, why some men are alwayes, almost merry; others, for the most part, melan­choly; others, ever angry: this diversity must come from the naturall constitution of the body, wherein, one or other humor doth predominate. The selfe same cause may be alledged, why sometimes wee feele our selves; we know not why, mooved to Mi [...]th, Melancholy, or Anger: insomuch that any little occasion were suffici­ent to incense that Passion: for, as these humors depend vpon the heavens, ayre, sleepe and waking, meate and drinke, exercise and rest, according to the alterations of these externall causes; one or other Humor doth more or lesse over-rule the body, and so causeth alteration of Passions.

Out of this discourse, and the 9. Chapter, we may re­solve some prettie curious Questions, more talkt of and practised, then well vnderstood.

The first is, how can possibly a mans conceite worke strange effectes in his body? As for example, Hypocrates exhorteth Physitians, if two kindes of meate were to [Page 66] be ministred to a Patient, the one healthfull, and the o­ther a little hurtful, or not so good as the other, that they should preferre this being much desired, before that not so well liked: and generally, both Philosophers and Physitians maintayne, that the opinion of the Patient, of the Physitians knowledge, and good­nesse of the Phisicke, importeth much for the curing of any maladie. The reason is plaine (for these and such like experiences) for the Imagination herein (though erroneously conceaving things better then indeede and really they are) causeth a vehement Passion of Hope, wherewith followeth an extraordinary Pleasure in the things; which two Passions awake, or rowze vp the pu­ [...]er Spirits, and vnite them together, qualifying and re­sining them in the best maner; which thus combined, do most effectually co-operate with Nature, & streng­then her in the performance of any corporall action or vitall operation.

Secondly, how S. Austens opinion may bee verified, who thinketh, that the Bulles with white spots, which continued ever among the Egyptians, and were adored for their god Apis, was ever engendred by the acte ofAug. de [...]ir. c. 5 the Diuell, to deceive the Egyptians, who caused in the braine of the Cowe, while she was in conceaving, the i­maginations of such a coloured Bul, which imagination wrought so mightily, that she conceaved the like, and so they never wanted spotted Buls. Galen also reporteth,Galen. de The­riaca ad Pison. Gen. 30. that a woman beholding a most beautifull picture, con­ceaved and brought forth a most beautifull childe, by a most deformed father, wee have also in the scriptures the like experience in Iacob, who to cause his Ewes con­ceave speckled lambes, put sundry white roddes in the [Page 67] chanels where the beasts were watered, and thereby the lambes were yeaned party-coloured. These prooved ex­periments, by the censure of Aristotle a sage Philoso­pher, and Galen a sound Physitian, proceeded from a ve­hement imagination in the time of conception. And for this cause saith Aristotle, wee see the yonglings of bruite beastes, for most parte to resemble in colours, fi­gures, temper, greatnesse, proprieties and conditions, their siers and dammes: but in men we observe farre o­therwise, for wise parents beget foolish children, & ver­tuous vitious; and contrariwise, foolish parents wise children, and vitious vertuous: faire parents procreate foule children, and deformed parents faire children: and among the children of the same parents, one will bee wise, another foolish, one fayre, another foule. The cause of this varietie, are the various imaginations of the Parents, at the time of their Conception: Beastes therefore not being distracted with these various Imagi­nations, conceave not with such diversitie. I am not ig­norant that Huartes in his triall of Wittes, derideth this reason, and saith that this answere of Aristotle savoureth of great simplicitie: for he resolveth all this varietie into the multiplicity & diversity of nourishment, which men receive, far different from beasts, which is vniforme, and for most part the same: as also for that generation is an o­peration of the vegetative and not of the sensitive soule. But by his leave, Aristotles opinion is as probable as his, and both ioyned together, make one complete & perfit. For albeit generation be an action of our vegetive soule, yet it is subordinate & greatly qualified by the sensitive, for divers imaginations of more or lesse pleasure in that acte, inciteth more or lesse thereunto, and so causeth a [Page 68] perfitter or more vnperfitte generation. The varietie also of nourishment and qualities or tempers of the seede, more or lesse concurre therewithall.

The fourth effect of Passions, which is, disquietnesse of the Minde. CHAP. IIII.

HEe that should see Hercules raging, Orestes trembling, Cain ranging, Amon pining, Dido consuming, Archimedes running naked, would little doubt, that Passions mightily change and alter the quiet temper and disposi­tion of the Minde: for if peace bee a concord, or con­sort of our sensuall soule with reason; if then the Mind be quiet, when the Will ruled by Prudence overruleth, moderateth and governeth Passions: questionlesse, then the soule is troubled, when Passions arise vp and oppose themselves against Reason: Inordinate affections (as ex­perience teacheth) many waies disquiet the Minde, and trouble the peaceable state of this pettie common­weale of our soule: but specially by five: by Contradi­ction, by Contrarietie, by Insatiabilitie, by Importuni­tie, by Impossibilitie.

Meanes for euery man to know his owne Passions. CHAP. I.

LIttle it would avayle the Physitian to speculate the causes and effects of infirmities, if he could not find foorth some remedies: so small profite the knowledge of our Pas­sions would affoorde vs, if wee could not attaine vnto some good meanes to direct them. And albeit in every particular treatise of particular Passions, I pretend to touch this string, yet I could not omit to set downe some generall rules, as both methode and matter require.

Before all other thinges, it is most necessary for hi [...] that will moderate or mortifie his Passions, to know his owne Inclination, and to what Passions his Soule most bendeth: for you shall have no man, but hee is inclined more to one Passion than another, the meanes to come to this knowledge, may be these: To expend thy natu­rall 1 constitution, for cholericke men be subiect to An­ger, melancholy men to Sadnesse, sanguine to Pleasure, flegmatike to Slouth and drunkennesse. Besides, consi­der 2 with what company thou most delightest, and in them thou shalt see a patterne of thy Passions: for like affecteth like: as Augustus being at a Combate, where was present an infinite number of people; and among the rest, as principal, his two daughters, Iulia and Livia: Sueton. he marked what company courted them, and percey­ved that grave Senatours talked with Livia, and loose yonkers, and riotous persons with Iulia; whereby hee came to discerne his Daughters inclinations and man­ners; for he well knew, that customes and company, are cousin germanes; and maners, and meetings, for the most part, sympatize together.

Hereunto adde thoughtes, and words: if one speake 3 and thinke much of beautie, vaine attire, glory, honour, reputation; if he feele in his heart, that often he desi­reth to be praised, or to insinuate his owne praise, it is most manifest, that the Passion of Pride pricketh him; and so I meane of all other Affections, because the minde doth thinke, and the tongue will speake accor­ding to the Passions of the heart: for, as the Ratte run­ning behinde a paynted cloth, betrayeth her selfe; even so, a Passion lurking in the heart, by thoughts and speech discovereth it selfe, according to the common Pro­verbe, [Page 79] ex abundantia cordis os loquitur, from the aboun­dance of heart, the tongue speaketh: for as a River a­bounding with water, must make an inundation, and runne over the bankes; even so, when the heart is over­flowen with affections, it must find some passage by the mouth, minde, or actions. And for this cause, I have di­vers times heard some persons very passionate affirme, that they thought their hearts would have broken, if they had not vented them in some sort, either with spite­full words, or revenging deeds: and that they could do no otherwise than their Passions inforced them.

Another remedy to know thy selfe, more palpable to 4 be perceived, & most profitable to be practised, I thinke to be a certaine reflexion, that thou mayest make of thy selfe, after this maner: marke in other men, their words, gestures, and actions, when as they seeme to thee to pro­ceed from some inordinate Passion; as if thou see (for ex­ample) one eate very greedily, stuffe his cheeks like two dugs, then plainly it appeareth, such actions glaunce out of gluttony: likewise, if thou heare one talke bawdily, questionles, such speeches leake out of a lecherous hart: If one be fickle in apparel, in customes, & exercises, such are the of-springes of inconstancy: after thou hast well noted the fruits of these Passions, make then a reflexion vpon thy selfe, and weigh whether thou hast not done heretofore, and daily doest such like, but that the vaile of self-love doth blind thy eies, that thou canst not see thē.

It is good also to have a wise and discreet friend, to ad­monish 5 vs of our Passions, when we erre from the path and plaine way of Vertue: for as I have often sayde, selfe-love blindeth much a man; and another may bet­ter iudge of our actions, than we can our selves: but I [Page 80] would not haue this Scindicke to be molestfull, and to make of a moale-hill, a Mountaine, but to shewe the Passion, and the reason why such wordes and actions were vndecent: Truely, if a man might haue such a friend, I would thinke hee had no small treasure. And especially this ought to bee practised by great Persons, who never (almost) heare the trueth concerning their owne actions: for Flatterie fayneth falshood: & hope of gayne and preferment, mooveth them to prayse vices for vertues. This Trueth might largely bee prooved, but that it is more palpable, by experience, than can be denyed.

It chanceth sometimes, by Gods permission, that our enemies (who prie into our actions and examine more narrowly our intentions then wee our selves) discover vnto vs better our Passions, and reveale our imperfecti­ons, then ever we our selves. As befell vnto S. Augu­stines mother, the holy Monica, who, (as he relateth in his Confessions) being from her youth accustomed to drinke onely water, was after some time by her friendes and parents, caused to sippe a little wine, and so by sip­ping little and little, she came to such a delight of drin­king wine, that she would sip off a prettie cuppe: It hap­pened one day, that the Maid of the house and shee fell at some wordes, and the Maid (according to womens fashions) vpbrayded her with all the faultes she knewe, and among the rest expostulated this, calling her meribi­bulam, a tos-pot, or tippler of pure wine: the godly Mo­nica conceyved such an aversion from wine, and such a shame by this expostulation, that she never drunke any more all the dayes of her life.

Lastly, a good way to know the inclinations of the [Page 81] mind, is like the manner we come by the knowledge of the inclinations of our bodies, that is, by long experi­ence. For as we say, if a man, before fortie yeeres of age be not a good physition of his owne bodie, that is, if he know not whether his inclination bendeth, what doth him good, what bringeth harme, he deserueth to be re­gistred for a foole; euen so, he that in many yeares by continuall practise of his owne soule perceiueth not where his passions lie, in my iudgement, he scarce deser­ueth the name of a wise man: for as he may be begd for an ideot, who riding a horse for tenne yeares, euery day from morning to night, and yet knoweth not the quali­ties of his horse, and the vices whereunto he is subiect; so he which euery day manageth his owne soule, if after tenne yeeres labour he cannot find whither the inclinati­ons tend, he may well be thought either very vitious, or very simple.

Meanes to mortifie Passions. CHAP. II.

AFter thou hast attained the knowledge of thy inclinations, thou must then consider, whe­ther they be extraordinarily vehement, or no: For, as to greater griefes stronger reme­dies are applied, so to furious and outragious passions, more forcible meanes are to be ministred. If thou tho­rowly perceiue thy passions to exceed the common course, then looke to the end of the 16. chapter, where [Page 82] thou shalt see how hard they are to be reyned, and what great, yea and extreame difficultie they cast vpon thee against vertue and goodnesse, and then thou mayest ac­cept these few rules.

Euery moderat passion bordureth betwixt two ex­treames, as liberalitie betwixt auarice and prodigalitie; temperat diet betwixt gluttonie and scarcitie; fortitude betwixt desperat boldnesse and superfluous feare, called timiditie. Men commonly by nature are more enclined to one of these extreames than another, as most men are giuen to couetousnesse, few to prodigalitie; more to eat too much, than to eat too little; more to be afraid when they need not, than to be too bold when they ought to be afraid. If then thou trie thy selfe, not vehemently in­clined to any of these passions, yet sometimes to exceed in one extreame, sometime in another; commonly the securest way to be practised, is to incline thy selfe to that extreame which men by nature most vehemently ab­horre, as prodigalitie, scarceuesle in diet, boldnesse in daungers. But if thou perceiue a vehement inclination to the one extreame, procure to bend thy selfe as farre to the other; for so thou shalt with more facilitie come to the middest: as commonly the Philosophers declare, by the example of a crooked staffe, the which to make straight, we bend to the other side, and make it as croo­ked contrariwise as it was before.

The second rule to moderate passions, we may learneSolus in illicitis non cadit, qui se aliquando & a licitis caute re­stringit. Gregor. lib. 5. moral. & hom. 35. super Euan. of Socrates, who to bridle extraordinarie and vnlawfull pleasures, was accustomed to abstaine from lawfull and not prohibited: For if one be addicted to drunkennesse, he shall with more facilitie ouercome this passion, if he [Page 83] abstaine from strong drinkes, he most affecteth, euen at such times as lawfully he may vse them.

The third rule to flie occasions, which may incense the passion whereunto we are inclined: for occasiones fa­ctunt latrones, a commodious and fit occasion to steale, maketh oftentimes theeues, which otherwise would haue been honest men: wherefore he that committeth him­selfe to sea in a boisterous tempest, deserueth to suffer shipwrack, & he that willingly without necessitie dealeth with infected persons, may blame himselfe if he fall into their diseases: so hee that is giuen to lasciuiousnesse, and vseth riotous companie, may condemne his owne wilful­nesse, if his passions rebell and ouercome him. For this cause God commaunded that the Nazarites which were consecrated to him, should drinke no Wine, not any thing that might cause drunkennesse; and least they should, by eating grapes or great reisins be allured to theNum 6. drinking of wine, he commaunded them, they should neither eat grapes nor reisins: So, hee that will not bee guided by affectiōs, must diligently auoid occasions. Yet this rule ought not to be vnderstood vniuersally, for it is conuenient to find out occasions to exercise some passi­ons, as to seeke the poore, to practise the passion of pitie; to visit the sick, to shew compassion; to exercise learning, to ouercome feare. But in such passions as Nature more than willingly would follow, best it were to flie occasi­ons: as he that will liue chast, must eschew much fami­liaritie with suspected persons, and vniuersally with all women; not looking vpon them, nor touching, except necessitie, or good manners, in some few cases requireth. The same may be said of gluttonie, pride, and such like, [Page 84] whereunto our corrupt nature is much inclined: yet if some man by experience haue prooued such passions not to be very rebellious, and that for most part he hath ouerruled them, he may be something the bolder: yet let him not be too confident, for the Fox often seemes to be dead, to seize more assuredly vpon his prey.

The fourth remedie, for noble spirits singular; of ba­ser mindes abhorred, yet of both worthie to be practi­sed, may be drawne out of the very poyson of passions, that is, when a most vehement and rebellious motion assaulteth thee, when the fiercenesse and tyrannie there­of welnigh possesseth thee, when thou art almost yeel­ding consent vnto it: then turne the force of thy soule with as much indeauour as thou canst to the contrarie, and with one naile driue out another; make of tentati­ons1. Cor. 10. 11. 2. Cor. 8. 9. a benefit, let vertue in infirmitie and weakenesse of resistance be more perfit, and ennobled: For as in warres the valiantest souldiours in greatest incounters are best tried, so in most vehement passions, the resolutest minds are best prooued. For Iosephs chastitie had neuer been so glorious, if his vnchast ladie had not so vehemently allu­red him to defile the bed of his lord. Iobs patience had neuer been so conspicuous, if the passion of griefe and sadnesse had not so violently seized vpon him. Abra­hams fortitude had neuer beene so heroicall, if the death of his onely sonne had not cut in a manner his heart strings asunder.

This meane, to mortifie passions, I take to be one of the most forcible and important remedies that men can vse, especially for two causes: the first, for that by these contrarie acts are bred in the soules, certaine habites, [Page 85] helpes, stayes, or inclinations most opposite vnto our passions; and therefore the passions being strong, they cannot be ouercommed, but by the might of excellent vertue: for as the deeper a tree is rooted in the ground, it requireth greater force to pull it vp; euen so, the greater possession the passion hath taken of the soule, the greater vertue it needeth to supplant it. It seemeth that Iob, afterIob. 13. 15. so many temptations, practised this remedie, when he said, Etiamsi occideret me, in ipso sperabo. Although God kill me, yet I will hope in him: For questionlesse, those pains and pangs did incite him to desperation; the which, with contrarie trust in God he most valiantly suppressed. Another cause may be yeelded, for that many passions proceed, not onely from the inclinations of nature, altera­tions of humours, but by the very suggestion of the di­uell, who watcheth his oportunitie, to take men at an aduantage, and to induce them to sundry inordinat affe­ctions; for which cause, they are called very often in Scriptures, vncleane spirits, because they leade men into vncleane passions and actions. The diuell therefore see­ing his temptations so valiantly resisted, his poysoned darts rebounding into his owne breast, I meane his illu­sions redound to his owne shame and confusion, dareth not be so bold another time to inuade so strong a sort, but with all his troupe will flie from it, as a swarme of filthie flies dare not approch neere vnto a boyling pot, Resistite diabolo, & fugiet à vobis, resist the diuell, and heIames 4. 7. will flie from you.

The fift remedie, not inferiour to the precedent, is to resist passions at the beginning: vse the remedie for ver­tue, that Pharaoh practised for tyrannie, in killing all the [Page 86] infants of the Iews, least they should encrease too much, and so ouerrun his countrey: While the sore is greene, seldome surgeons despaire, but festred once, they hardly cure it: so passions, while they knocke at the doore of our mindes, whilest they are a little entertained, if you ex­pell them not quickly, they will allodge longer with you than you would haue them. And the most easie way of all, and by spirituall men daily put in vre, is to diuert the thoughts to some other obiect: for as we vse in com­mon conuersation, when two be brawling about any thing, to diuert their talke to another matter; (for, as long as they continue about the same subiect, they are in dan­ger to fall into the same inconuenience) so the best way to expell an inordinate passion, is, to transport the atten­tion to some other matter; as he that will be rid of an ill guest, the worse he entertaineth him, the sooner he shall be dispatched of him: and for this cause, when any pas­sion oppresseth a man, those who are addicted to studie, haue great aduantage of others, because they may diuert their mindes easily with their Bookes.

The sixt remedie to mortifie passions, is, to bridle the bodie, that is, to chastise it, according to that saying of Saint Paule: Castigo corpus meum, & in seruitutem redigo 1. Corin. 9. 27. ne, cum alijs praedicauero ipse reprobus efficiar. I chastise my bodie, and bring it into s [...]ruitude, least I that preach to others, become reprobat. For questionlesse, he that pampereth his bodie, seedeth his enemie, and he that will feede it with dainties, cannot but find it rebellious; for this we see in wild beasts, That the best way to tame them, is by ill vsage: pamper a horse, and you shall haue him too wanton; pamper your flesh, and it will ouerrule [Page 87] you. And he that will mortifie his passions, and let his bodie flow with delicacies, doth like him which will ex­tinguish fire by adding more fewell. Therefore fasting, praying, lying hard, course shirts, pinching cold, much studie, and such austerities, are foements of vertue, and bane of passions: and in fine, how much the more with reason and prudence we afflict this rebellious flesh, we make it so much the more a fitter instrument for morti­fication, vertue, and all goodnesse.

The seuenth remedie, requireth a resolute good will and endeuour to attaine vnto this perfit gouernment of a mans selfe: whence from will follow a diligent execu­tion of mortification; for such a man will not cease daily and incessantly to demaund grace and fauour of God to ouercome his rebellious nature, resist temptations, with­stand all false allurements of this inticing world: Such an one will examine daily his conscience, and note what thoughts, words, or deeds, against God himselfe, and his neighbour, he hath committed, whereby either vertue is extinguished, or vice increased: Such an one will deter­mine in the morning when he riseth, not to let passe that day, without the extirpating of some stinking and poy­soned thorne, and planting some sweet and pleasant flower, within the garden of his soule: Such an one will not onely preuent occasions, but also arme himselfe as well as he can to resist such tentations as he knoweth especially shall be offered in certaine places and compa­nie, which he cannot conueniently auoid.

To this helpeth greatly the consideration of that small pleasure passions doe yeeld; for, almost, in a mo­ment they are commenced, practised, and past; where­fore [Page 88] much better it were to crosse them a little, and win a crowne of glorie, than to please them a moment, to be condemned to hell.

Lastly, but chiefely, when thy passions are most ve­hement, then seeke for succour from Heauen, flie vnder the wings of Christ, as the chickens vnder their henne, when the kite seeketh to deuour them: beate at the gates of his mercie, craue grace to ouercome thy mise­rie. He is thy Father, and will not giue thee a serpent, if thou aske him a fish: humble thy selfe before him, open thy sores and wounds vnto him, and the good Samaritane will poure in both wine and oyle; and then thou shalt see thy passions melt and fall away as clouds are consumed by the Sunne.

Prudence to be vsed in Passions. CHAP. III.

AS the Physitian of the bodie ordaineth not onely medicines for his patients maladies, but also prescribeth his diet, rest, or exer­cise, sleepe, or waking, what he ought to doe in the accession of his agu [...], what in declination: euen so about the passions of the mind, which are certaine diseases of the soule, like care and diligence must be vsed. The remedies were deliuered in the precedent chapter, the carriage and demeanour in them shall be set downe in the present.

Two sorts of prudence we may vse concerning passi­ons, [Page 89] the one how to behaue and carrie our selues when we are troubled with them; the other, how to deale with others, when we perceiue they are possessed of them: the first I will call prudence in passions; the se­cond, pollicie. The former I meane to handle here, the latter, in the next chapter.

The first point of prudence which all prudent men confesse and obserue, is to persuade our selues when we are mooued with a vehement passion, that our soules are then, as it were, infected with a pestilent ague, which both hindereth the sight of our eyes, and the tast of our tongues, that is, corrupteth the iudgement, and peruer­teth the will; that as certaine spectacles make moun­taines seeme mole-hils, and others, mole-hils like mountaines; euen so, passions make the passionate to iudge all those things which tend to the fauour of his passion, reasonable, great, and worthie, and all that stands against it, base, vile, and naughtie, as in the twelfth chap­ter was declared.

Hereupon followeth, that at what time the passion is aflote, and raigneth, it were not good to make any re­solution or determination of change: for some I haue seene so vehement in their passions, that whatsoeuer was suggested them, either by the diuell, or their passi­ons, they presently would put it in execution: I doe thinke there be few men liuing, which haue not ouer­shot themselues in this point, and repented when their soules were calmed, that they committed, when they were tempested.

The most part of the world is bewitched with this sorcerie; for what wicked resolutions attempt the cho­lericke [Page 90] in the very dregs of their anger? What desperat words flie? What fields are pitched in the heat of ire? How many kill, drowne, and hang themselues in me­lancholie and desperations? What fornications, adul­teries, incests, and other beastialities are effected in the furious flame of fleshly lust? All the world can witnesse, which I thinke to be too too sufficient proofe; wherfore Architas did wisely, when he found his seruants in the field, to haue committed once a fault, and perceiuing himselfe to be greatly mooued therewithall, he would not beat them in his ire, but said: Fortunati estis quod irascor vobis, Happie are you that I am angrie with you, for otherwise hee would haue beaten them. Cicero 4. Tuscul.

And Athenedorus, a wise Philosopher, departing from Augustus Caesar, and bidding him farewell, he left this lesson with him, most worthie to be printed in an Emperours breast, That when he was angrie, he should neither speake nor doe any thing, before he had recited the foure and twentie names of the Greeke Alphabet: The which lesson Caesar receiued as a most pretious iew­ell. Plutarch in Apoph. Rom.

The second point of prudence in passions, is, to con­ceale, as much as thou canst, thy inclinations, o [...] that pas­sion thou knowest thy selfe most prone to follow; and this for two causes: first, for credite: secondarily, for ma­ny inconueniences that may thereby ensue. It impea­cheth questionlesse greatly, a graue mans credite, a great mans authoritie, and a ciuile mans good conuersation, to be subiect to some one only inordinate passion: for such a corrupt iudgement hath now so much preuailed with [Page 91] men, yea, and euer hath ben, that they will contemne the whole, for some one notable defect: as for example, if we see a picture of a man or woman, drawne with exquisit colours, great proportion, and art; yet, if there be but one eye, one arme, yea or one finger out of square, men will say, the image is spoyled, for that one defect; yea, the first thing almost we marke, is the improportion or disquaring of that part.

How many prize, almost nothing, their geldings, be­cause they lacke their tailes, eares, mane, or good co­lours? Euen so, we trie by dayly talke, that commonly men descant vpon other mens doings; they will say, such a nobleman is resolute in warres, goodly in person; but subiect to choller, too much addicted vnto his owne iudgement▪ such a mā excelleth in learning, yea but pride ouerruleth him; such a Senatour iudgeth profoundly, but is impatient in hearing of causes; such a man raigneth in the Pulpit, but blinded with couetousnesse; such a man passeth in Musicke, but is buried, for the most part, in the tauerne; such a man giueth great almes, but attendeth too much to good cheere; and in fine, there is no man so well qualified, but alwayes the world will condemne him, because they iudge him stained with some passion: therefore great prudence wisemen account it, for graue and great persons, not to lay their passions open to the censure of the world. Many inconueniences may follow, if others know what passions men are subiect vnto; for if thy enemies would bee reuenged of thee, no fitter meanes they might sleightly vse, than to procure some way whereby thy passions should be stirred and put in execution; for by often ministring matter, thy passions [Page 92] would easily subdue thee: as a Spanish souldier and a Dutchman, after many bragges of their valour and feats of armes aptly insinuated: for (sayd the Spanish souldier) with one Spaniard, & a hundred buttes of wine, I would kill a whole armie of Dutchmen; because I would set my wine at night, in such a place, where I knew the Dutch troupes should lodge, and then I know they would ne­uer leaue drinking while there remained any wit in their braines; and so buried with drinke, it were no great ma­sterie to despatch them all. Nay, quoth the Dutchman, without any man, I would destroy a troupe of Spani­ards, onely by sending against them a multitude of wo­men, for they might easily make of them a massacre like Paris, or an euensong of Sicilie at midnight in their beds. These two knew well the inclinations of both Coun­tries, and consequenly perceiued the way how one might ouerthow the other; yet although they were simple and souldierlike discourses (for many things may be in com­mon auoided, which in particular may be hardly escaped) neuerthelesse they knew how easie a thing it was, by mi­nistring matter to passions, to cast a baite with a hooke to draw them into their owne ruine.

But some would be glad to know, how a man might well conceale his passions, so that the world should not iudge him passionat [...]. I answere, that this question yeel­deth some difficultie, for hardly can a passionate man bri­dle so his affections that they appeare not. But yet if he be neuer so passionat, and would but follow a litle directi­on, I thinke he might, albeit not wholy, yet in great part, auoyd the infamie of a passionate person. The way may be thus: in great assemblies, or at such times as most men [Page 93] marke our actions, wordes, and gestures, then if a man haue an occasion of choler, indignation, lust, pride, feare, or such like passion, if he refraine but a little, all those will at least suspect that he permitteth not his passions who­ly to ouerrunne him. For all historiographers whichBasil. in hom. de legend. lib. Gent. write of Alexander the great, highly commend his con­tinencie; and especially moued with the carriage of him­selfe, when Darius wife and her daughters were taken prisoners, and subiect to his power, they being beauti­full, he in the prime of yeeres; yet because he would but scarcely looke on them, hee woon for euer the name of Continencie.

Besides, it were good to dispraise in words before others, that passion thou art most addicted vnto; for by so doing thou shalt make men beleeue in deed, that thou abhorrest much that [...]ice; & questionlesse, if the passion be not too pregnantly known, such words will blemish a great part of mens conceits; for, according to the Italian Prouerbe:

That is,

I say not this, because I would haue a man to doe one thing, and speake another, but that if he cannot but some­time of fragilitie slide, it may bee a good way to recall him againe, and not to fall so often, if he speake in dis­praise of his owne fault; for men will be ashamed to com­mit often, that they themselues dispraise eagerly: and be­sides, [Page 94] it repaireth anew his credit, almost cracked with the former passion.

The third point may be, Not to vex and trouble thy selfe too much whē a passion seizeth vpō thee, but diuer­ting thy mind from it, and restraining thy consent as well as thou canst from yeelding vnto it; and in short time thou shalt see it vannish away: as wee prooue in daily temptations of ire, sadnesse, loue, lust, and such like, which fall and consume away euen by themselues: either because the humour which was mooued, returneth to his former seat, or the impression made in the imagina­tion deminisheth, or the attention of the soule destracted with other matters, faileth, or some other passion ex­pelleth it, or the deuill ceaseth to tempt; either (I say) all these, or most of them mittigat, consume, and wholy subuert that passion which before so troubled vs, and see­med insuperable.

The fourth poynt which ought principally to bee considered, and well waighed of those whose passions are most vehement and inordinate, is this, that they which perceiue in themselues such disordered affections, ought first to know the root of them to bee selfe-loue, and the greater they find the boughs of their passions, the greater and deeper root let them bee assured lieth hidden vnder the bottome of their soule: for which cause such men must persuade themselues to haue great diffi­cultie to vertue, and extreame facilitie to vice: that as they loue pleasures of the body exceedingly, so they hate all that may hinder or oppose it selfe thereunto mightily. That they bee blinded as battes in their owne conceits, apprehending that they loue or hate, farre differently [Page 95] from that it is in very deed; that they bee commonly too rash, attempting greater enterprises than their forces are able to performe, and for the most part more bold than wise, guiding their actions, [...] not by reason and iudgement, but by harebraine affections: and as they are headlong and obstinat when strong passions possesse them, so are they irresolute and inconstant when a weake affection dooth mooue them: for being accustomed to follow their appetites, as long as they continue they per­sist in one mood; but after the weeke passion is ap­peased, their iudgements and determinations are chan­ged.

These men ought to bee wonderfull warie in their words, and circumspect in their actions, alwayes hauing themselues suspected: wherefore I would persuade them, first to craue of God helpe and grace, to ouer­come so hard a nature: secondly, to conferre with wise and discreet men about their owne affaires and de­terminations, rather relying vpon them, than their owne iudgements: which counsell Salomon gaue, saying, Fili, ne innitaris prudentiae tuae. Sonne, be not married to thyProu. 3. 5. owne wisdome. Thirdly, that euery day they vse some meane to ouercome their peruerse nature: for as wee prooue by experience, such men haue many crosses and griefes of mind, their company (commonly) all es­chew; and to be short, they are a burthen to themselues and others; whereas if they would but with a little dili­gence moderat their passions, as such men bee wittie and high spirited, so they would be humble and affable; there is no sort of men, whose conuersation would be more gratefull than theirs: for they bee like vnto a fa [...] [Page 96] soile that yeeldeth great aboundance of what is sowne, good or euill, corne or darnell, flowers or weedes.

Pollicie in Passion. CHAP. IIII.

SInce men by nature are addicted to con­uersation, and one dependeth vpon a­nother, therefore it importeth much, to know how to second or crosse other mens affections, how we may please or displease them, make them our friends or foes. But because this subiect is infinite, I will only set downe certaine generall rules, whereby some small light may be had, how to liue and deale with men, to the in­tent, that loue, peace, and charitie be conserued: for good Christians ought not onely to procure an vnion with God, but also an amitie with men: and the world being greene in mallice, and withered in goodnesse, men more guided by passions, than ruled by reason, therefore the wiser ought to prouide a salue proportionated to the sore, and meanes to preuent mallice; least the children of darkenesse in prudence surpasse the children of light, seeing our Maister taught vs, how the cic of a doue ador­neth best the serpents head.

The first rule may be this. All men (commonly) are pleased with them, whom they see affected with those passions whereunto they are subiect and inclined. This rule, both experience teacheth, and reason prooueth. [Page 97] We see that lyons, tygres, and leopards, whose inclina­tions are most cruell, whose passions most fierce, yet one affecteth another and liueth in quiet societie, for the similitude of inclinations, and likelinesse of passions. A­lexander asked a pyrat that was taken and brought be­fore him, How he durst be so bold to infest the seas, and spoyle the commerceries? he answered, That he played the pyrat but with one ship, and his Maiestie with a huge nauie: the which saying so pleased Alexander, that he pardoned his life, and graunted him libertie: so much could the similitude of action transport the kings affection. The reason also of this rule may easily be de­liuered: because all likelinesse causeth loue, and as euery one iudgeth, he doth the best, or at least, approoueth well; euen so, he cannot disprooue, but allow the same in others. Hereupon followeth, that if thou wilt please thy master or friend, thou must apparrell thy selfe with his affections, and loue where he loueth, and hate where he hateth: and vniuersally, to sooth other mens hu­mours, plaineth the way to friendship and amitie: and as this meane fostereth flatterie, if it be abused, so it nouri­sheth charitie, if it be well vsed.

Out of this rule we may deduce the second, which ought no lesse to be obserued in conuersation than the former, That men commonly hate those whome they know to be of contrarie passions: whereupon procee­deth that common Prouerbe, He that hateth whome I loue, how can he loue me? for as fire with fire doe neuer iarre, so fire and water can neuer agree. But in the next Booke, which shall be of Loue, I pretend to discusse better this rule, because, as similitude causeth [Page 98] loue, so dissimilitude breedeth hatred. Therefore I omit to declare how sometimes likelinesse of passions engen­dreth contention, as we say, Figulus figulum odit, one potter hateth another; and, Inter superbos semper sunt iurgia; among prowd men there are euer brawlings: for if similitude of passions preiudicateth profit, then like­linesse of affections causeth dissention.

The third rule. Be not too credulous to men in their owne causes: for as selfe-loue for the most part conceiues what appertaineth to our selues, with a greater shew of good and honestie, than indeed the thing carrieth with it; so, men mooued therewith, declare the matter as they conceiue it: for words spring from conceits, these are the tree, those the flowers and leaues, which doe follow by iust proportion. Wherefore Alexander didPlutarch in Alexand [...]o. wisely (as Plutarch recounteth) at the beginning of his raigne, by shutting one of his eares with his hand, when he heard any accuser in criminall causes, thereby reser­uing (as he said) audience for the defendant. Contrari­wise, others mens matters, which hinder our profit or crosse our designes, for the most part wee extenuat and abase. As in Italie once befell to a number of wise men, who heard an Oration, wherein they were all welnigh persuaded: but the next day came vp another Oratour, and told a contrarie tale, and changed their minds, per­suading them all to the other part; for which cause we may adioyne the fourth rule.

The fourth rule. When you are induced to any thing by act, that is, by a tale well told in Rhetoricall manner, flexibilitie of voyce, gestures, action, or other oratoricall persuasions; good I hold it a while, for a man to suspend [Page 99] his iudgement, and not to permit his will follow too farre his motion, more artificiall than naturall, grounded vpon affection rather than reason: For that saying of Isocrates ought well to be weighed, who being demaun­ded, what was Rhetorike; answered, to make great things little, and little, great: wherefore, after Aeschines wasErasm. libr. 8. Ap [...]ph. banished from Athens, comming to Rhodes he made an Oration to the people in declaration of his cause of exile; they wondered at the Athenians, who had banished him so vndeseruedly: O quoth hee, you did not heare what Demosthenes answered to my reasons; ascribing wholy the cause of his exile, to the force and eloquence of De­mosthenes oration. By this example we see proued, that commonly wise Rhetoricians affirme, that Rhetorike in an ill cause, is a two edged sword in the hand of a furious man. Yet I would not by this condemne the facultie of eloquence, which I confesse, if it be well vsed, to be most profitable for the Church and common-weale: but because at this present it is sophisticated, by many, who couer stincking matters with fragrant flowers, and with a few sugred words temper the gall of their pernicious obiects; therefore euery wise man ought rather to exa­mine the Orators reasons, than to follow his intent with a seduced affection.

The fift rule. When men are possessed of a vehement passion, deale not with them by reprehension or indig­nation, especially in vehement manner, except it be some person that is superior, or in authoritie, but rather by a mild and soft sort of persuasion. The reason of this rule may well be gathered out of that wee haue hitherto deliuered: for contrarie passions breed hatred and dissen­tion, [Page 100] wherefore hee that is passionat, will hardly be per­suaded by him whom hee conceiueth contrarie to him: yea often those that at other times were good friendes, in time of passions for some such opposition, fall into end­lesse contention; for as we see, when a house in the midst of the streete is vehementlie inflamed, it were bootlesse to quench the flame with water, but the best remedie, and commonly practised, is to pull downe the next houses, that thereby the lacke of foement might diminish the flame [...]so, him that rageth with anger, hardly you shall ap­pease by wrangling or chiding; but either answere mild­ly, for Mollis responsio mitigat iram, a soft answere mit­tigateth anger: or, aunswere nothing, withdrawing the matter of anger from sight: the same in vehement lust or sadnes may bee practised, as in the particular Treatises shall be deliuered.

This rule holdeth vniuersally in all those which be our equalles, or at the least doe not much exceed vs in e­state, or wee them. But if a superiour, or a magistrat see his inferior, or subiect, vehemently caried in any passion, he may threaten, or reprehend him, because one passion often cureth another: so here the passion of feare may expell the passion of anger, lust, or what else soeuer tempteth, either to the passionats euill, or any disor­der in the common-weale: albeit, if the passion tend not presently to some sinne or great offence, better I hold it to deferre such reprehensions till the subiect be more ca­pable of them.

The sixt rule. No man ought to be employed to any office, act, or exercise, contrarie to his naturall passions and inclination. This rule concerneth all sorts of supe­riours [Page 101] in the imployments of their subiects, all parents for the education of their children, schoolemaisters for the training vp of their schollers. The ground of this rule dependeth of long experience, and reason. For by experience we learne, that men be oftentimes imployed to one trade, and neuer can profit therein: contrariwise, when either they of themselues, or others, do change that course to another, whereunto they were inclined, they become very excellent men. I knew one in Flaunders imployed of his friends to be a marchant against his in­clination, but he neuer scarce could abide to deale in mar­chandise: and so at last therwith awearied, left them, and turned his course to studie, wherein he excelled, and be­came one of the rarest preachers there; I my selfe heard him preach after, very godly and learnedly: a hundred such examples I could bring you. Reason also prooueth the same most manifestly: for three things are required of necessitie, to attaine to the perfection of any science, cunning, or office; Nature, Art, & practise: Nature affor­deth capacitie of wit, strength of bodie, and inclination of mind; the which inclination, if it be lacking, the sub­iect striueth against the streame, and although by force and constraint, nolens, volens, he follow such a trade a­gainst his mind, he may peraduenture doe some thing with great difficultie, the which labor if he had bestow­ed in that thing whereunto he was inclined, he would haue become a most excellent man.

This rule may not be vnderstood so absolutely, but that it admitteth some limitation; for some contrarie in­clination or passion proceedeth not from defect of na­ture, or abilitie of mind, but from an ill and vitious selfe­will, [Page 102] or wilfulnesse: and then it were good with sweet­nesse and inticements to allure such a person to follow that science, art, or trade, whereunto nature most incli­neth him. Another exception is, if the impediments of Nature bee but small, and the habiliments otherwise great, then the one ought to ouerrule the other; and af­ter a little labour in ouercomming the impediment, will follow a great facilitie in the atchieuement of the rest.

The seuenth rule serueth for great persons, who com­monly neuer resist their passions: therefore if a man vn­derstand once their inordinat affections, he may be very well assured to haue gained much ground in preuailing with them. And therefore wee see vsually, that if men see such persons addicted to this or that affection, to win their good wils, they will foster vp such fancies; if they be delighted in musicke, they present them with instru­ments, if in riding with horses, if in hunting with dogs, if in studie with literall labours, &c. for by thus feeding their fancies, they win their friendship.

Finally, there be generall hinderances, common to all, or most men, to get vertue and learning, and those ought by diligence and labor to be cut off; for the sweet fruits of vertue spring from bitter rootes of mortificati­on, and the praise of learning proceedeth from industrie and labour: therefore let no man persuade himselfe to attaine vnto any singular cunning, except his labour be singular.

Many more rules might be here deliuered, as that prowd men be pleased with praises, honor, and account; discontented with comparisons, with commending their equals, in not yeelding them honour, in disparaging their [Page 103] actions. Milde, modest, humble, meeke, are beloued vni­uersally, because we thinke them vertuous, who will ho­nour or not contemne vs. If thou wouldest obtaine any fauour, or inuite any man to pleasure, it were good to take him at such times as he is merrily disposed, as after meat. If thou wilt induce him to pensiuenesse, sorrow for his sinnes, the feare of God, or any sad passion, take him at such times as melancholie most oppresseth him; in darke and cloudie dayes, in the morning, in Winter, or in fine, at such seasons as that passion raigneth ouer him. These and many more I could set downe, but the order of method requireth they should bee allotted to particular Treatises. Wherefore I will conclude this Chapter with this sentence: That as hee is imprudent which hath strong passions, and endeuoureth not to con­ceale them from others, so he may be accounted vnpolliticke, who knoweth another mans passions, and cannot preuaile against them.

CHAP. I.

AS by experience men may dis­couer the inclinations of dogs and horses, and other beastes, euen so by certaine signes wise men may gather the inclinati­ons whereunto other men are subiect. I omit heere what passions euery countrie incli­neth vnto: like wise, to what sorte melancholy, sanguine, flegmaticke and cholericke persons are addicted: for this was insinuated sufficient­ly aboue: neither will I handle what sortes of men, pas­sions most ouer-rule; for in the same place this was sufficiently entreated, onely I will brieflie deliuer some meanes, whereby in particular conuersation, euery one may discouer his fellowes naturall inclinations, not by philosophicall demonstrations, but onely by naturall coniectures and probabilities, because that wise men [Page 105] mortifie their passions, and craftie men dissemble: yet we may for the most part attaine vnto the knowledge of them, for that most men follow the instinct of Nature, and few, either the precepts of reason, or exquisit crafti­nesse, by which two meanes passions are concealed. He therefore that desireth to discouer an others passions or inclinations, after he hath considered from what coun­trey he came; if he be some of those mentioned hereto­fore, then he may discourse vpon him, and withall marke what passions are common to such persons, and after descend to these notes. For that we cannot enter in­to a mans heart, and view the passions or inclinations which there reside and lie hidden; therefore, as Philo­sophers by effectes find out causes, by proprieties essen­ces, by riuers fountaines, by boughs and floures the kore and rootes; euen so we must trace out passions and inclinations by some effects and externall operations. And these be no more than two, words & deeds, speech and action: of which two, knowledge may be gathered of those affections we carry in our minds: therfore first I will entreate of words, and then of deeds. Words repre­sent most exactly the very image of the mind and soule: wherefore Democritus called speech [...], theLacitius. image of life; for in wordes, as in a glasse may be seene, a mans life and inclination. Wherefore Diogenes Idem lib. 6. wondred that men would not buy earthen pottes before they proued by the sound whether they were whole or broken, yet they would be contented to buy men by sight before they prooued their speech: Whereupon grew that old prouerbe, frequented of Socrates and ap­proued of auntient Philosophers, Loquere vt te videam, [Page 106] speake that I may know thee: for passions so swell with­in the soule, that they must needs haue some vent, as Elihu said of himself; Loe, my belly is like to new wine lackingIob. 32. a vent, the which breaketh new vessels. Sometimes I haue enquired of sundry persons, what they thought of certaine mens inclinations; & I found that almost what­soeuer they had noted in others, commonly to proceed from one sort of speech or other. Plainely you may perceiue, if mens words openly tend to their owne com­mendations, if they bragge or boast of their valor in wars, learning, qualities giuen by nature, or purchased by la­bour, that they are of a proud disposition: if they dis­course lasciuiously or shamelesly, questionlesse what the tongue speaketh, the heart affecteth: if men talke of meat and drinke, of [...]ling and feasting, wishing for this meat, lamenting of that meat, such persons, for most part, ad­dict themselues to gluttonie: if they rage with furious words, braull or wrangle, such carie the conscience of cholericke. Thus you may coniecture by words, the pas­sions of the mind, when the speech manifestly carieth the coat of pride, choller, lust, or gluttonie. But many there be more wise than to commit such notorius errours, and blaze their imperfections to the eyes of the world: there­fore wee must sound out a little further, and wade some­thing deeper into a certaine secret suruey of mens spee­ches, to see if we may discouer some more hidden passi­ons. And this, either in the maner, or matter of speech.

The discouery of passions by exter­nall actions. CHAP. II.

THe internall conceits and affections of our minds, are not only expressed with words, but also declared with actions: as it appeareth in Comedies, where dumbe shewes often expresse the whole matter, and by gestures in dancing some can giue to vnderstand most mechanicall arts andCalius Rhodi­ginus lib. 5. c. 3. trades. The Rhetoritians likewise doe not content them­selues with the simple pronuntiation of their Orations, but also prescribe many rules of action, the which they hold so much the better, how much more liuely it repre­senteth the conceits and affections of the mind, because that both thorow the eares and the eyes of their audi­tors, they intend to imprint them in their soules the dee­per: for indeed, words and actions spring from the same root, that is, vnderstanding and affections: and as leaues, [Page 125] floures, and fruit declare the vertues of trees, so wordes and actions the qualities of minds. And as if the fruit or flowers be corrupted or vitious, we know the root must be infected: so if mens words or actions be disconsorted, doubtlesse the soule cannot be well disposed; for, as one said well, A troubled Fountaine yeedeth vnpure water, & an infected soule, vitious actions, Plutarch in Moralib.

In many externall actions may be discouered internal passions, as in playing, feasting, going, drinking, praising, apparelling, conuersing, and writing. Somewhat I will note of each one in particular, remitting the rest to the Readers diligent consideration: for to intreat of all, would exceed the sphere of my proiect; & by discoursing of these few, wise men may passe forward with the rest.

Order or conference of Passions. CHAP. III.

WEe may conferre passions together in di­uers manners: First in knowledge; se­condly, in generation; thirdly, in in­tention; and fourthly, in degree of per­fection or dignitie.

What passion is first and best knowne vnto vs.

1 THomas affirmeth, that no passion is more sensiblyThom. in 1. 2. q. 26. [...]. 1. ad pri­mum. knowne vnto vs, than desire or concupiscence; for rendring a reason why our coueting appetite is com­monly called concupiscibilis, he saith the cause is, for that we name things, as we conceiue them: and therefore, be­cause we perceiue our desire most manifestly, wee call it, our coueting or desiring appetite: for, as he proueth out of Saint Augustine, Loue then most is felt when it is ab­sent from the obiect beloued. But I cannot herein con­sent with Thomas, because I thinke there is no man that euer perceiued in himselfe so vehement a desire of any thing he loued, as sadnesse and griefe when he was affli­cted with that he hated. In feare also who perceiueth [Page 145] not most sensibly that passion wherin men doe tremble, shake, and shiuer, yea sweat blood for very feare? as Maldonatus relateth, hee heard of those which saw aMaldo. in 26. ca. 1. Mat. Arist. lib. 7. de histor. arumal. ca. 16. & lib. 3. de part. ani. ca, 5. strong man at Paris, condemned to death, sweat blood for very feare. And he prooueth out of Aristotle, that this effect may be naturall. Neither Caietanes shift vpon Thomas serueth any thing to the purpose, that wee perceiue better our desires of the soule, without any cor­porall alteration of the body, than either loue, pleasure, or hatred: for this comment spoyleth the text, because hardly we conceiue any actions of the soule, but by these corporall alterations, the which induce vs to name them according to Thomas his meaning: neither is it true that we prooue by experience, without the motions of the body more sensibly concupiscence, than ioy or sadnesse: and this assumption was admitted of Caietane, without any probation. Wherefore I thinke we may best say, that of all passions wee prooue paine, griefe, sadnesse, pleasure, feare, and delectation are most notoriously knowne: yet because these vehement passions doe not affect vs so commonly, but at certaine times, and desires of those things we loue, continue the longest, and fall foorth oftenest; therefore men called our sensitiue appe­tite Concupiscibilis, coueting. First of all then, sadnesse most manifestly is knowne to vs, because wee suffer of­ten, and feele most sensible paine; then pleasure, then feare: the other are not so open, but sometimes they may exceed, and so more shew themselues, as ire, despe­ration, &c.