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 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 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 it See 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 , whose life is a warrefare vpon earth ; he , who if he love his soule , killeth it ; he , whose studie principally standeth Iob 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 never Matt. 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 , 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 inflamed . 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 : 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 .

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 , 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 be The 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 of no corporall subiect , but as a Princesse in Why 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 league Cic. 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 and Rom. 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 contend Cypr. 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 .

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 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 .