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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15775	The passions of the minde in generall. Corrected, enlarged, and with sundry new discourses augmented. By Thomas Wright. With a treatise thereto adioyning of the clymatericall yeare, occasioned by the death of Queene Elizabeth	Wright, Thomas, d. 1624.; Wright, Thomas, d. 1624. Succinct philosophicall declaration of the nature of clymactericall yeeres, occasioned by the death of Queene Elizabeth. aut	1604 (1604)	STC 26040; ESTC S121118	206,045	400

of these It is hard for me if not impossible O God the center of my soule to explicate the admirable proportion conveniencie and agreeablenes betwixt thy mercies and our miseries thy riches and our poverty thine habilities to perfit vs and our indignities to be perfited thy patience and longanimitie to support iniuries and our perversenes to commit offences Tell me O thou hart of man why thou livest in this life for most part disgusted distasted vnquiet ever loving never perfitly liking thirsting ever for a happy quiet rest and never attaining any quietnes to thy full contentment or rest Ah my God! one who knew this miserie and had felt the finger of thy mercy told the cause for being as vnable to settle himselfe as he had perceived the same in others at last was stirred vp to seeke to thee the center life and satietie of the soule Tuenim excitas vt laudare te delectet Quia fecisti nos Aug. lib. 1. confes cap. 1. ad te inquietum est cor nostrum donec requiescat in te Thou excites vs O God with delight to praise thee Because thou hast made vs for thee and our heart is vnquiet vntill it rest in thee So that as the fire flieth to his Sphere the stone to his Center the river to the Sea as to their end and rest and are violently deteyned in all other places even so the heartes of men without thee their last end and eternall quietnesse are ever ranging warbling and never out of motion not vnlike the needle touched with the Load-stone which ever standeth quivering trembling vntil it enioy the full and direct aspect of his Northerne Pole O my God of infinite wisedome who canst speake as well with workes as words let it be lawfull for me symbollically to interpret the triangular figure of mans hart say that as the face of the body may be termed the portrait of affections and passions so the heart may be called the face and figure or resemblance of the soule and consequently of thee whose image lies drawne in the plane thereof limmed with thine owne pensil and immortal colours the heart then of man triangularly respecteth the blessed Trinitie every corner a Person and the solide substance your common Essence This heart then resembling thee touched with desire of thee cannot bee quiet but vnited and conioyned with affectuall love and amity with thee But come wit of man and shew thy sympathy in desire of thy God that by thee wee may discover the agreeablenesse hee hath with all reasonable Natures What is thine inclination and what thing with mayne and might doest thou wish and essentially crave Trueth what trueth All so that thy thirst can never bee served except all trueth thou see revealed And where is this Trueth to bee found passe over the vaste vniverse from the convexe superficies of the highest Heaven to the center of hell and thou shalt not get such a request satisfied passe and pierce thorow all these trueths and yet the immensive capacitie of thy desire will not completely bee filled For vntill the Sea of all Truth the graund origen of al verities flow into thee these little drops will rather cause a greater then quench thy former thirst Thy God then who is prima Veritas in essendo dicendo the first Veritie in being and speaking and infinite in both of all other obiects doth consort with this thy boundlesse comprehension best and in fine must be thy full satietie or else never looke to be satisfied Now that the Wit knoweth where his Rest resteth Come thou Will of man and tell vs what thou aymest at where dwelleth the purport of thy wishes where lyeth the proiect of thy desires In goodnesse and perfection for as the eye beholdeth light and all colours limmed with light so thou affects all goodnes and all things gilded with goodnesse And where is all this goodnesse to be gotten Ah! wee trie too palpably that all things covered with the cope of Heaven are as farre from fully contenting our willes as a bitte of meate to a man almost halfe dead of hunger Who ever yet in this life accounted himselfe persitly happie and thorowly satisfied in minde but those which sincerely and affectually loved thee Alas who is hee that seeth not how our affections goe rowling and ranging from one base creature to another seeking contentment ever hoping and never obtayning now in walking now in conversing now in beholding after in eating studying and a thousand such like inveagling baites which do nothing else but with a clawing and cloying varietie rid vs from a sensuall satietie for when one sense hath drunke vp all his pleasure and either feeleth not his thirst quenched or with too much his facultie or corporall instruments endammaged presently the soule seeketh an other baite to avoyd the former molestation with a new recreation and so wandreth and beggeth of every poore creature a scrap of comfort All this my sweete God the only obiect of complet contentation argueth that what is loved without thee although it agreeth in part with vs yet it iumpeth not right it consorteth not in forme and manner as our soules and wils requires Thou only who foulds in thy selfe all kind of goodnesse art the sole convenient and agreeable obiect of our wits wills loves and desires The 12. Motive to Love is Necessitie NEcessitie was the first inventor of Artes Pleasure added divers Vanity found out the rest Al corporall creatures issued from the hands of God with a serviceable harmonicall convenience consorting with the nature of man many for necessity some for delight others for ornaments Among the parts of a mans body some are necessary as the hart braine and liver some exceeding profitable yet not absolutely requisite as two hands two eyes two eares ten fingers ten toes some are for ornaments as the haire of a womans head and 1. Cor. 11. 15. the beard of a man an apt figure and personablenes of body pleasant colours and divers such like naturall complements Wherefore if pleasant artes delightfull creatures complementall ornaments be greatly loved and liked questionles necessary trades creatures and parts ought much more to be esteemed and affected because that every one first loveth himselfe and then all those meanes which in some sort concerne the being or conservation of himselfe among which those which are most necessary are necessaryly beloved If I consider my body O good God the only moulder of all creatures how it dependeth vpon thee in vpholding and propping vp continually the weake pillers thereof least continually they should fall I well know their feeblenes to be such and so extreame that no hand but thine Almighty is able to sustaine them What way can I walke what sense can I vse what worke can I worke what word can I speake what thought can I thinke what wish can I will if thou guide not my feet concurre not with my sense work not with my hands

shall converse very long with him before you shall know what is in him he will shew a countenance of friendship although he intendeth revenge he can trayne his purposes afarre off to vndermine where hee pleaseth hee will praise where he spiteth and disprayse where he loveth for a further proiect hee can observe his times better than we for his plots and marke fitter occasions to effectuate his i●tent he can winne ground in a mans affection by some small conversation and after prevaile in what he list when he hath got the advantage In sine he can dissemble better his owne passions and vse himselfe therein more circumspectly than we can doe Wherefore I thought good to trie if a little direction would helpe ●ur Countriemen to counterpoise their native warinesse and open the way not to become craftie and deceitfull which is vitious but how to discover other mens passions and how to behave our selves when such affections extraordinarily possesse vs the which is the chiefest poynt of prudence and fittest mean to attayne vnto religious civil gentlemanlike conversation which is vertuous Whereunto especially this discourse of Affections aymeth albeit for more compleate doctrine I have handled almost all those questions which concerne the Passions in generall But for all this I would not have any man to thinke that I am of opinion that all Italians and Spaniards go beyond all Englishmen in subtiltie and warinesse for I have found divers of our Nation whom I beleeve neyther Italian nor Spanyard c●uld over-reach in what negotiation soever but onely I meane that for the most part those Nations surpasse ours in a certaine politique craftinesse the which Nature first bred in them Education per●ited Vertue amendeth and Art discovereth The which I have endevoured first of all as I thinke to draw into forme and method according to the principles of Sciences hoping that some other will hereby take occasion eyther to perfite mine or to attempt a better my desire is the good of my Countrie the effect every mans prudent carriage the last end the glory of God whereunto all our labours must tend and all our actions be directect and therefore to him let these little sparkes be consecrated to kindle the ●ire in his most holy Temple in tremore sperando To the ternall and aeternall Vnitie FLame of bright love and beauty thou whose beames Reflected heere have so ●●bellished All Creatures finding how my fancy fed Vpon this earthy circles glimmering gleames Not else reclaimable from those extreames Centrally drewst my heart to one faire head Enamelled with browne blew white and red So to allure it to those heavenly Reames Purify all the Passions of my Minde And light my vnderstanding So may I Reede foorth and heed what Passions heere I find Kindle my will and heave it vp for why Even as thy love like fire drawes vp my love Right so my love like fire will mount above To the Author IN Picture they which truly vnderstand Require besides the likenesse of the thing Light Posture Height'ning Shadow Culloring All which are parts commend the cunning hand And all your Booke when it is throughly scan'd Will well confesse presenting limiting Each subt'lest Passion with her source and spring So bold as shewes your Art you can command But now your Worke is done if they that view The severall figures languish in suspence To iudge which Passion 's false and which is true Betweene the doubtfull sway of Reason ' and sense T is not your fault if they shall sense preferre Being tould there Reason cannot Sense may erre B. I. The first Booke of the PASSIONS of the MINDE wherein is declared the essence of Passions 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 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 are See 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 in the matter of our Passions The naturall See 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

to his divine 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 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 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 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 vitious Hieron 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 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

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. Order of Passions in generation or production 2 DIuines and Philosophers commonly affirme that all other passions acknowledge loue to be their fountaine root and mother the reason I take to be for that al passions either prosecut some good or flie some euill those which flie euill as hatred feare sadnesse presuppose the loue of some good the which that euill depriueth as for example who hateth death but he which loueth life who feareth aduersity but he that loueth prosperitie who is pensiue in his sickenesse but hee that loueth health Loue then goeth before all those passions which eschew euil Amongst them which prosecute good loue likewise proceedeth for the passions of our minds are not vnlike the motions of our bodies For as things naturally mooued haue an appetite or naturall inclination to the place whereunto they are mooued mooue and rest therein as the water which runneth so fast downe the mountaines hath an instinct of Nature to be vnited with the Sea for which cause we see brookes and flouds runne with such a maine force to attaine thereunto when they come to the Sea presently they ioyne in friendship and liue in concord ioyning together as louing friends euen so we see in beastes the horse loueth water when hee is thirstie and therefore by desire hee seeketh out some riuer or fountaine when he hath found it he drinketh pleaseth himself therewith and so resteth contented This ordinarie course keepe passions but sometimes this subordination is changed for if a man bee wounded vpon a sodaine the present passion of griefe and ire inuade him and so per accidens in many other cases the foresaid order may be broken Order of Passions in Intention 3 IF we discourse of those Passions which reside in the sensitiue appetite it euer first intendeth pleasure and delight because therewith Nature is most contented from which intention followeth loue hatred ire and such like this passion beasts most desire yea children and sensuall persons wholy seeke after and direct almost their whole actions thereunto for pleasure is the polestare of all inordinat passions and if a man examine himselfe thorowly he shal find that riches glorie health learning and what else most men desire aime commonly at pleasure and delight of the body because these pleasures are easily perceiued and in them the soule seemeth to purchase a quiet rest Neuerthelesse vertuous men whose passiōs are ruled by reason leuel at a higher mark and subordinate pleasure to honestie and delight to vertue because as we say Glorie waiteth on Vertue as the shadow followeth the body euen so vnto good actions followeth a certaine pleasure and sweetnesse howbeit a good man giueth almes yet dooth he not giue it with intention men should commend him as hypocrites do and so be repayd with the pleasure of a good reputation but with the testimonie of a good conscience that hee doth it for the glorie of God Order of Passions in Dignitie 4 IF we compare our passions in dignitie or perfection then those wherewith we prosecute good are more excellent than those wherewith wee esteeme ill and among these loue holdeth the principall place and as a queene in dignitie preceadeth the rest because that loue vniteth the louer in affection with the obiect beloued loue is the root of other affections loue finally maketh vs friends with God and man All we haue said of passions residing in our sensitiue appetite the same we find in the reasonable passion of our will because the will hath such like acts specified of the same obiects directed to the same end for as a Rhetoritian will make an Epistle according to the rules of Grammer as well as a Grammarian euen so what our sensatiue appetite followeth or abhorreth the same our will may prosecute or detest THE FIFT BOOKE of the Passions of the Minde Wherein are deliuered the means to mooue Passions THe water which wee find in euery Citie by three wayes passeth into it either by fountaines or springs by riuers or conduits or by raine snow or halestones that is some water ariseth some passeth some descendeth so in like manner our imaginations or internall sences and consequently our Passions by three wayes are mooued by humours arising in our bodies by externall sences and secret passage of sensuall obiects by the descent or commaundement of reason How passions are stirred vp by humours was aboue deliuered here onely remaineth to declare how they are prouoked by sences and incited by the wit and will And first of all we will begin with the motions of sences as most knowne obuious and ordinarie How sences mooue Passions and specially our sight §. 1. GEnerally they loue and affect vanitie for what is that they loue or can loue in the world and worldly but vanitie that is neither before it is had contenteth nor when it is possessed fully pleaseth nor after it is departed satisfieth For such things are vaine which vanish away and are resolued into nothing They search after lies not onely because all worldly allurements yeeld no felicitie and contentation as they beare vs in hand but also for that in very deed and really they be lies shewing one thing in the rind and externall apparance and an other in the coare and internall essence for cousining arts falsifie and sophisticat nature causing copper seeme gold hypocrisie sanctitie and sences surfeits the soules solaces All sences no doubt are the first gates whereby passe and repasse all messages sent to passions but yet the scriptures in particular wonderfully exhort commaund and admonish vs to attend vnto the custodie and vigilance ouer our eyes Dauid who had once vnwarily glaunced awry and let goe the raines of his eyes at his passions importunity thought himselfe vnable without Gods speciall grace to guide direct and withdraw them from vanitie and therefore