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

THE FOVRTH BOOKE, Wherein is explaned, how Passi∣ons may be discouered. (Book 4)

CHAP. I.

AS by experience men may dis∣couer the inclinations of dogs and horses, and other beastes, euen so by certaine signes wise men may gather the inclinati∣ons whereunto other men are subiect. I omit heere what passions euery countrie incli∣neth vnto: like wise, to what sorte melancholy, sanguine, flegmaticke and cholericke persons are addicted: for this was insinuated sufficient∣ly aboue: neither will I handle what sortes of men, pas∣sions 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

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 crafti∣nesse, by which two meanes passions are concealed. He therefore that desireth to discouer an others passions or inclinations, after he hath considered from what coun∣trey he came; if he be some of those mentioned hereto∣fore, 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 in∣to a mans heart, and view the passions or inclinations which there reside and lie hidden; therefore, as Philo∣sophers by effectes find out causes, by proprieties essen∣ces, 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 repre∣sent most exactly the very image of the mind and soule: wherefore Democritus called speech 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the* 1.1 image of life; for in wordes, as in a glasse may be seene, a mans life and inclination. Wherefore Diogenes* 1.2 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 ap∣proued of auntient Philosophers, Loquere vt te videam,

speake that I may know thee: for passions so swell with∣in the soule, that they must needs haue some vent, as Elihu said of himself; Loe, my belly is like to new wine lacking* 1.3 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 what∣soeuer 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 com∣mendations, if they bragge or boast of their valor in wars, learning, qualities giuen by nature, or purchased by la∣bour, that they are of a proud disposition: if they dis∣course 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, ad∣dict 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 pas∣sions 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: there∣fore wee must sound out a little further, and wade some∣thing deeper into a certaine secret suruey of mens spee∣ches, to see if we may discouer some more hidden passi∣ons. And this, either in the maner, or matter of speech.

Much talke.

HEe that talketh and pratleth too much, both by prophane and holy Writers, is accounted vnwise or rather foolish. Hereupon came those voices, Totum spiritum suum profert stultus, The foole putteth* 1.4 foorth all his spirit: but Sapiens differt, & reseruat in po∣sterum, A wise man deferreth and reserueth it for after∣wardes. And beneath, Vidisti hominem velocem ad lo∣quendum? stultitia magis speranda est quam illius correptio. Hast thou seene a man prone to speake? foolishnesse is* 1.5 rather to be expected than his amendment. Wherefore fooles cary their hearts in their mouthes, wise men their mouthes in their hearts: for fooles speake, and then deli∣berat; but wisemen first deliberat with reason, and then speake with circumspection. By this may be gathered the reason why ianglers & praters deserue to be registred in the catalogue of fooles, because many fancies come in∣to mens minds, & he that wil poure foorth all he concei∣ueth, deliuereth dregges with drinke; and as for the most part, presently men apprehend more folly than wisedom, so he that sodainely vttereth all he vnderstandeth, blab∣beth foorth more froath than good liquor: and thus, much speech and hastie, proceedeth from rash foolish∣nesse: the which passion raigneth, for the most part, in yong men, women, and doting proud old age. Therefore Theocritus sayd, that Anaximines had a flood of words* 1.6 and a drop of reason: For if you descant vpon some long tale or discourse of theirs, you shall find them as void of matter, as prodigall in words. The cause hereof

I take to be their lacke of iudgement; for whatsoeuer occurreth to their minds concerning any matter, they thinke such conceits, as they are new to them, so they should be to others; whereas in very deed other better wittes reiect and contemne them: wherefore the leaues of loquacitie spring from the root of small capacitie.

Taciturnitie.

SOme contrariwise bee of too little speech, the which taciturnitie, although it repugneth to modestie, which standeth betwixt these two extreames, yet commonly wise men account this extreame more secure; for many words almost euer offend, but silence very rare∣ly: and therefore the Philosophers say, that he which will learne to speake, ought first to learne to hold his peace. This silence may proceed sometimes of sottishnesse, be∣cause a man knowes not how to reason, and so you see clownes, or dull persons, not able to speake in a wise company. Sometimes of feare, as I haue knowne a most excellent Rhetoritian in writing, yet most vnable in spea∣king, for the presence of his auditors did exceedingly af∣fright him. Others vse it for prudence & pollicie, because in conseruation, when men either would conceale their owne affections, or discouer others; prudence and pol∣licie require a space of silence, because the wisest man in the world, if hee talke long and much, without pre∣meditation, will hardilie keepe close his passions from discreet hearers.

Slownesse in speech.

SOme sorts of men speake very slowly, and so leisure∣ly, that a cart of hay might passe almost betwixt one word and another; the which manner of speech, is very lothsome and tedious to their auditors, and especi∣ally to some quicke spirits intollerable. This lingering may proceed from some impediment of the instruments of speaking, a slownesse of conceiuing, or a certaine vaine conceit that men haue of their owne wisedome, the which they would distill into other men, drop by drop, as water falleth from the Limbecke; for they thinke, if they doe vtter their words faster, they should spill some of their prudence. And indeed, among dull persons of slow capacitie, I thinke it not farre amisse; except they linger so long, that before their ending, they forget their beginning: but amongst persons of good vnderstanding, it argueth, either slownesse of wit, or contempt of their vnderstanding, and it cannot be but maruellous molest∣full vnto them, like as if a man were extreamely thirstie, and one should giue him drinke by drops, which maner of deliuerie cannot but grieue him, although the drinke be neuer so excellent: euen so, men of quicke capacitie haue a sharpe appetite, and would be presently satisfied, wherefore long lingering in speech hindereth greatly their naturall inclination and desire. Yet for all this I must confesse, that in some maiesticall and very graue persons, whose prudence and wisedome men much admire, few words pithie and leisurely spoken, argue both wisedome, grauitie, and magnanimity, as afterwards in the passion of boldnesse shall be declared.

Rashnesse in speech.

AS some men slide into slouthfulnesse, and lingering too much in their words, so others fall into a grea∣ter extreamitie of rashnes and precipitation. These* 1.7 may well bee compared to new wine, that by venting bursteth the bottle? these bee foolish mouths which* 1.8 euer bluster foorth follies: these beare words in their mouths, as dogs arrowes shot in their thighs, the which* 1.9 so trouble, tosse and turmoile them, that they neuer can be quiet till they be drawne forth: euen so rash men in speech, haue an arrow in their tongues, they neuer rest till they haue vttered their minds. Such commonly are with child with their owne conceits, and either they must be deliuered of them, or they must die in child-bed. I haue seene some of these men of very fine wits, but not setled iudgements, they excell in apprehension, but faile in discretion; if they could stay themselues, and mo∣derat a little their naturall furie and hastinesse, these would become very rare men: but for the most part, those I dealt withall of this constitution, I haue found to follow their owne inclination, and so with many good things they vtter many follies, yea many perni∣cious conceits, and often daungerous; because, as they apprehend in euery matter, many things, and passe be∣yond the common reach of ordinarie wits, so they with∣out discretion, blab out good or bad, right or wrong, daungerous or not daungerous, and vtter what they conceiue, without iudgement, discourse, or reason: wher∣fore such men may well bee called wittie, but not wise.

These also easily contemne others, they are very hote in what they apprehend, and selfe-loue adioyneth an ac∣count of their credit, and so rendereth (them obstinat in their owne opinions. This effect, in fine, proceedeth from lacke of iudgement, a prowd conceit of their owne conceits, a bold, hote and rash affection: and in fine, they often change their purposes, and alter their determinations.

Affectation in speech.

SOme haue a peculiar manner of parley, they speake in print, hunt after metaphors, coyne phrases, and labour extreamely that their wordes may smell of subti∣litie, elegancie, and neat deliuerie, in such affected sort, that for the most part, they leaue nothing behind them, but a sent of foolish affectation and verball pride. These may well be compared to certaine birds which sing well, yet carie no flesh vpon their backes, but are as leane as carion: they are not vnlike strumpets, who veile diseased carcasses vnder rich attire. Amongst a thousand you shall scarse finde one ripe in iudgement, or sound in con∣ceit: these men doe spend their time and studies, to find out new phrases, and that which they conceiued with great labour they vtter with extreame difficultie, they stammer often, and commit many discords, if they continue long in discourse; for the most part, their Epi∣logue consorteth not with their Exordium. If they pen any thing to bee presented vnto the view of the world, you shal euer haue one new coined word or other which neuer saw light before it issued out of the mint of their

imagination, and it will beseeme them as well as a pea∣coks fether a fooles cap. I heard once one of these worthy parolists who had got by the end the word in∣tricat; he comming among as wise men as him selfe, tould them, that such a gentleman and he did beare most intricat loue one to another: he would haue said intier. Another had got the word expostulat, and he imagined it was to require, and so he requested a friend of his, to expostulat a certaine fauour at his lords hands in his be∣halfe. This affectation in speech proceedeth from a most vaine and notorious pride; the which no man (almost) will deny that conuerseth with such sorts of per∣sons: for if you demand any of their acquaintaunce, what opinion they hold of such men; no other aunswere they can yeeld you, than that their words smell of presump∣tion and arrogance. I cannot moreouer excuse most of these persons from certaine effeminat affections, be∣cause such speeches especially were inuented to tickle women and gallants eares, that by alluring wordes they might win the credit of wittie, and so beguile the weaker mindes. These inameld speakers, for the most part, condemne others as barbarous and ignorant, because they frame not their speeches according to their humors: yea they will passe further, and despise all Authors who affect not in writing, that they frequent in prating. And I my selfe haue heard some of them, as presumtuously as ignorantly, censure most profound Doctours, yea and call them dunces and dolts, because they either could not, or would not deliuer their conceits after the others customarie follies.

Scoffing speeches.

CErtaine men entertaine their company with scoffing, nipping, gibing, and quipping: they thinke to haue wonne a great victorie, if in discouering some others de∣fect, they can make the company laugh merrily: they wil seeme to make much of you, but the embracements of scorpions follow stinging tailes. This scoffing procee∣deth from some, of meere simplicitie and foolishnesse, as common iesters, and therefore wise men weigh not such follies: others iest for recreation without harme, with no other intention, but onely to be merry: but those which especially ought to be marked, and their company es∣chewed, so quip and nip, that they principally pretend to discredit, or shame those persons at whom they iest: and this scoffing manner is most malicious, and it proceedeth from pride and enuy, because, either they would con∣temne others, or else make men not haue so good a con∣ceit as they had before. And thus much concerning the maner of speech: As for the matter and obiect of talke, much might bee said, but I will abridge the matter as briefly as I can.

Discouerie of passions in the mat∣ter of talke.

IF (as I sayd in the beginning of this chapter) men talke openly of such subiects as manifestly shew the ex∣cesse of some passion; no man can call in question, but that such men are addicted to such passions: yet for that

some (as I there set downe) carry themselues more wise∣ly, we must looke into their demeanour more narrowly.

Disputation aboue the speakers capacitie.

SOme men will dispute, or rather wrangle about mat∣ters exceeding their capacitie, as a Cobler of Chiual∣rie, a Tailor of Diuinitie, a Farmer of Physicke, a Mer∣chant of Martiall affaires: and in fine, a number of men will meddle with those matters, which either surpasse their capacitie, or at the least, they vnderstand not, for lacke of exercise, studie, or practise. Sometimes I haue heard these batchellors hold talke so wilfully and obsti∣natly, in matters of Philosophie and Diuinitie, with such grosse errours and absurdities, that any wise man would either haue despised them for malapert and contentious, or else haue registred them in the predicament of fooles.

And without all question, this manner of speech, or wrangling, or let vs call it disputation, cannot but pro∣ceed from great ignorance and arrogancie: for no wise man will contend in such matters as he knoweth not. Whereupon came that saying of Aristotle; Euery man ought to be credited in his Art: and that other common prouerbe; Let not the cobler passe his pantofle. For confirmation hereof, I will bring no better argument than euery mans common experience. There is no man (I thinke) but commonly he applieth himselfe to one thing or other, this trade or that, some studie or art: as for example, a Printer, or a Goldsmith; if another man ignorant of his art, should come and dispute with him,

and condemne him, because he vseth such and such in∣struments, this or that manner of working; he would laugh, and account him ignorant, as one that speaketh rather by chance than cunning, and hold him for more bold than wise: so questionlesse let these men assure themselues, that if they dispute of that they know not, they must be accounted presumptuous, although they would not. Neither for this I disallow some good wits, to propound their difficulties which occurre in matters wherein they are not practised; as for Lawyers in Diui∣nitie, Physitians in Law, and Diuines in Physicke, espe∣cially to such men as commonly are accounted learned in those faculties; yet not to contend much, because the further they passe forward, the harder it will be for them to wind out againe. This rule admitteth some exception; for I haue knowne Diuines very good Physitians, and Lawyers not altogether ignorant of Diuinitie, yea and Physitians practised in them both; in such cases often∣times those of one profession may excell those of ano∣ther: but this I hold for very rare, because, he that em∣ployeth his wit to many sciences, commonly cannot be excellent in any. Wherefore men that be vnlearned, but discreet, either will not moue any questions in such mat∣ters as passe beyond the sphere of their capacities, or else in such sort, as they rather intend to learne than to con∣tend. But what shall a man doe when he falleth in com∣panie with these wranglers, who neither are able to pro∣pound a difficultie; nor capable of a good and solid an∣swere? Questionlesse, it is a most molestfull life to liue in conuersation with such idiots: yet the best course I can find with them is by some palpable absurditie to reduce

them to an open ignorance, as once befell a friend of mine, that talked with a vaine puritane (who vaunted he vnderstood all the word of God:) well then quoth the o∣ther, I wil proue by Gods word you may not eat a blacke pudding; for we haue commaunded by the holy Ghost and the Apostles in the 15. of the Actes, that we should abstaine from eating of blood and strangled meates, now sir this precept is here set downe and commaunded to be kept, where haue you in all the scripture a warrant to transgresse it? The sillie fellow was brought to such an ex∣tremitie, as I thinke this argument was the best lesson that euer hee learned in his life, to curbe his owne pre∣sumptuous ignorance.

Spirit of Contradiction.

SOme men in speech are possessed with the spirit of Contradiction, and opposition; for they will shew themselues in company, able to controll, and gaine∣say other mens opinions: because then they suppose the victorie gotten, when they crow ouer their compani∣ons. Such conuersation cannot but displease the com∣panie, those persons being a burthen to their fellowes: for as euery man liketh his owne opinion, and desireth it should be approoued, so all men mislike those that con∣tradict them, and hold for false that they deliuered for true. This contradictious speech lieth rooted in vaine∣glory, which spreadeth her braunches in other mens minds, by despising that they approoue: and I thinke no better remedie can be vsed, to amend such a sort of peo∣ple, than that a gentleman vsed in Spaine to a gentlewo∣man

that did malapertly chide with him, Go your wayes (said he) whether you haue right or wrong, I know you must haue the last word: and so I hold him wise, who can smooth vp his talke, and leaue such quarreling and contentious spirits with the last word. Howbeit some∣times they are tamed with as froward fellowes as they are themselues, who will as fast contradict them as they contradicted others. I would also aduise this sort of con∣tradictors to eschew this defect, in regard of their owne credit, lest accustoming themselues so oft to contradicti∣ons, they fall not into defence of many absurdities, and so, for lacke of reason, and too much pertinacie, they leese their reputation. True it is, that among ciuile gen∣tlemen and eleuated spirits, it will often chance that there will arise in conuersation, a certaine diuersitie of opinion, and one must consequently oppose his iudgement a∣gainst another: Wherefore in such a case, the opposer ought so to propound his reason, that he rather seemeth to desire to know the truth, than to triumph or insult ouer the other. The which he may the better performe, if hee vtter no word of contempt, if he be not very vio∣lent in vehemencie of voice or action, if he make good the others reason as farre as it will extend and bring the matter in conclusion to a certaine reconciliation, or ma∣ner of speech, or some such qualification.

Speciall matters.

TO discouer a mans passions, much helpeth the ma∣ner of his speech, but I thinke, more the matter: for affection to any thing, if it bee vehement, must

breake forth. Men that be vnwise, commonly speake of friuolous & base matters; vitious men of one or other sort of vice; graue and wise men of serious & profound mat∣ters; and if they descend to some lower subiect, either they passe it ouer very sleightly, or therein touch some point so wittily, that ex vnguibus, you may know him a lion. Some men talke much of themselues, and as it were glancing at their owne commendation, and by little and little insinuating their owne praises: or if they be com∣mended, presently you shall see them puft vp, and swel∣ling with a vaine pleasure and delight they haue concei∣ued of themselues. But you will perhaps demaund of me by the way, What if a man should commend me, or any thing appertaining vnto me, how ought I carry my selfe? If I accept the praise, I shall be accounted prowd; if I denie it, not to be so, I shall seeme to reprehend the praiser, and condemn him for a liar or a flatterer. In such a case, because it occurreth daily, therefore good it were, to foresee and prouide an answere presently. As Alfonsus king of Arragon answered an Orator, who had recited a long panigericall Oration of his praises; the king said* 1.10 to him: If that thou hast said consenteth with truth, I thanke God for it; if not, I pray God graunt me grace that I may do it. Or else a wise man may say, This praise I deserue not, but your affection bettereth my actions: or, You by good nature and loue rather marke the little good I doe, than many defects therein committed: or, The spectacles of loue forceth you to censure all my im∣perfections in good part. By this meanes you shall auoid a certaine vaine complacence in your owne doings, which offendeth much those who are giuen to censure

your actions, neither shall you rudely denie that, your friend of courtesie affirmeth to be true.

Concealing and reuealing of secrets.

AS some are so secret, that they neuer will open any thing, almost, touching their own affaires; so others contrarily are so simple and blabbish, that they discouer many of their conceits and matters, especially concer∣ning themselues, to any man, almost at the first meeting. The former, commonly, are craftie, because friendship requireth some communication in secrets, principally, if he be an especiall friend: yet this offence may well be tol∣lerated in this mischieuous world, and declining age, wherein profit is prized, and friendship despised; or at least, men loue men more for their owne interest, than for vertue. Therefore, if thou be wise, trust no man with that thou wouldest not haue publickely knowne, except he be a tried friend by long experience, yea, although he be thy friend: but vitious (if amongst vitious persons there may be true friendship) assure thy selfe, that by ope∣ning to him thy mind, thou hast halfe reuealed publickly thine owne secret: for such persons vsually (if they bee young men, women, or of a very ill behauiour) be vn∣wise, blabbish, and most indiscreet in their speeches: be∣sides, their loue being grounded in proper interest of plea∣sure and gaine, when these by chaunce or displeasure shall faile, then persuade thy selfe, that all they know shall be reuealed, because such imprudent persons suppose that friendship once being dissolued, they are not bound any more, either to keepe secret, or conserue thy credit, and

so with one breath they blow all away. Wherfore I take it for a generall rule, that a man shold reserue his secrets of importance, either to himselfe; or not to manifest thē, but only to honest & vertuous friends, least it befall vnto him as happened to three students in a colledge where I liued some yeers. It chanced a person of some authoritie there, wrot to the superior of the Colledge, a letter in discōmen∣dation of those three students, all being mē in age, & good Scholers: this letter was showne by the superior, to one of these three; yet because it concerned not so much him¦selfe, as the other two, he marked not well the contents thereof: the superior gaue him strait order, that he should in no case reueale it to the other two; he promised, but performed it not, for presently he signified to them both as much as he remembred: the one of them being tou∣ched something to the quicke, presently deuised a way how to come by the letter; and in fine, secretly got a sight of it by a certaine deceit: he signified to both the o∣thers the contents thereof, yet being sharply prickt ther∣with, he fell into a chase with the person that had written the letter, and spared not to signifie as much to the supe∣riour, who wondered how he came by the contents ther∣of. After a little while, he which wrote the letter, came to the Colledge, and hearing how the person which cha∣fed in that extreame manner, had gotten intelligence of the letter, (because he was one of some authoritie) he cal∣led him which first had reuealed the matter; who swore, that he neuer had vttered any such words, but indeed that the other had by a stratageme gotten knowledge of the letter: then the person which wrote the letter called him that so wililie had found it foorth, and (although he had

sworne, neuer to discouer that the other had reuealed vnto him) presently he signified all the matter vnto him, and he then against his promise, reuealed the summe vn∣to the person in authoritie, of the other; and thus all three broake their promises and their oathes, by reuealing of secrets. Who that knew these men, would scarcely haue beleeued, that any such errours could by them haue bene committed; but by this experience (because I was priuie to all their dealings) I got occasion, to suspect falshood in fellowship, to trie ere I trusted; and finally, thought none more secret than a man to himselfe: for many hearts must haue many breathings; and few can conceale from their friends any secret, when their friends reueale some secrets vnto them: and for that almost there liueth none so barren of friendship, but hee hath ••••me whom he tru∣steth, therefore hardly from him he can keepe secret his owne heart, and what his friends reuealed vnto him.

Fained secrets.

YOu haue another sort of men, whome you may call, cousining friends: for in shew they pretend friendship, but in effect, cousonage or flattery. They will come to you very seriously, and deliuer a smooth tale in secret, and coniure you, that in no case you should reueale it: you promise and performe it, but your friend will not keepe that secret, for he presently, when your backe is turned, will doe as much to another, the second, and third; and so in fine, you shall haue that publique which was conceiued for secret. This couso∣nage proceedeth from craftinesse, and dissembling friend∣ship,

because true friendship admitteth not many to com∣munication in secrets. It may also spring from a laui∣shing and too open a mind, for that indeed such a person cannot conceale any thing in his heart from such as doe seeme (in some sort) to be addicted to his friendship. I haue knowne diuers great persons subiect to this passion, but afterwards greatly crossed thereby, for those which once perceiued their humours, would neuer keepe close any of their secrets, and so by their pollicie they gained a reward like vnto liars, who though they say truth are not beleeued; euen so, such coyners of secrets haue not their secrets concealed, although they speake secrets in∣deed: and one speaking of such a person said, he reuealed secrets to the whole citie: as who should say, he sold his secrets publiquely and the wiser sort would laugh in their sleeues to heare him speake of secrecie.

Sowers of dissention.

OTher men more maliciously pretend friendship, and vse strange dealing, either to make friends, or to breed dissention: some I haue found of such an humour, that if they see two conuerse familiarly together and one to affect much another, they, vnder colour of amitie, will goe secretly and reueale to the one of them, what they know, or heare, or that the other person his friend, secretly spoke or wrought to his discredit; yea, diuers things they will relate, by their owne malice in∣uented, as by his friend discouered: yet this they will not deliuer, but vnder an oath, that he should not detect them to the other, whereby he of simplicitie often re∣uealeth

all he knew of his friend, because he beleeued his friend in very deed had betrayed him; whereas, for the most part, all was but a bait, forged to catch the seely simple soule. Presently after, they conuent the other, whom in secret they tell all they had fished out of his friend, in his dispraise, and so learne what they can of the other, charging him withall, in no case to manifest that he heard to the other. This stratageme I know many politique superiors to haue frequented, and some persons of great pollicie, but of most small conscience. Because this wicked inuention proceedeth from a most malicious vncharitable, and enuious mind, which hateth the peace and concord of friends; it argueth also, a craftie poli∣tique wit, apt to sift out other mens actions: for he ca∣steth the poore man into an inextricable labyrinth: for forcing him to sweare, he cannot examine whether his friend spoke so ill of him, or no; lest by the notice thereof he should incur the crime of periurie: neither can he tol∣lerat in his mind, that his friend should so notoriously abuse him: wherefore he resolueth himselfe, either who∣ly to breake friendship, or at least, not to vse his friend so familiarly as before.

But how shall a man behaue himselfe in such a case? At the beginning whē he telleth thee thy friends defects, excuse them, supposing the relatour to be ill informed, or that he mistooke thy friend; for true friendship requireth, that a friend should in all cases (when euidently the con∣crary is not conuinced) defend the good name and esti∣mation of his friend; and thereby the sower of dissention, shalbe frustrated of his intention.

Much more I could deliuer about this subiect, but to

wise men it sufficeth to shew the way, & they will follow further than I can direct them: simple men, for as much as I can see, must first trie & then trust; for their rule lieth in experience and practise, more than in reading and spe∣culation: because their owne harmes, or their neigh∣bours must schoole them, for few are capable for practi∣call rules in vniuersall, or at least, they can not apply them to particular subiects.

The discouery of passions by exter∣nall 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 and* 1.11 trades. The Rhetoritians likewise doe not content them∣selues 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 repre∣senteth the conceits and affections of the mind, because that both thorow the eares and the eyes of their audi∣tors, they intend to imprint them in their soules the dee∣per: for indeed, words and actions spring from the same root, that is, vnderstanding and affections: and as leaues,

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.

I. Discouery of Passions in play.

PLay pregnantly prooueth passions: for pride, chol∣ler, and couetousnesse, commonly wait vpon great gamsters. Some, when they leese, are so inflamed with ire and choller, that you would take them rather for bedlams than reasonable creatures; they sweare, curse, and crie; euery word spoken against them, sufficeth to picke a quarrell, or deserueth (in their iudgements) a buffet. This inordinat behauiour argueth, first blind∣nesse and folly; for if you aske them with whom they are offended, they themselues cannot shew you: not with themselues, for that were madnesse; with the dice? and that were as great follie; with fortune? but that is nothing: therefore wee must conclude, that they (in such fits) are fooles, and brawle with the very aire.

Besides, these chafing players, play not for recreation, but for gaine; they vse company, more for couetousnesse than for honesty; because, they would not fret so much at their loosing, if they affected not too much the win∣ning: and in very deed they abuse the nature of play, the which was giuen as a medicine to recreat mens afflicted minds: but these, preposterously rather afflict the mind, & make it a poison: for they are so anxious in themselues, and many feare so much to leese, that as soone as a little summe is drawne from them, you could hardely discerne whether the heart were more vexed with griefe, or the tongue defiled with oathes. I would truely that in euery common-weale princes should punish all persons, that play greater games than their abilitie doth affoord; for I take such sorts of exercises to be most pernicious, for ma∣ny reasons, to the state; and I thinke the punishment mee∣test for them, should be, that it were lawfull to beg them for Wardes, and giue them tutors, because they lacke discretion to vse their money. Rarely you find great play∣ers, that carry not proud minds, who if they win, they vaunt of gaine, if they leese, they doe brag of losse: as a Spaniard in a brauado, thought he deserued great com∣mendation, because hee was able one night to leese ten thousand crownes at dice.

Others, in play shew likewise their passions, albeit they exceed not much the lawfull quantity requisit to re∣creation, yet they carry a secret pride, & vehement desire to win, because they would not be inferior to others, euen so much as in play: wherefore, if any cast come crosse vnto them, they will chafe as much for a penny, as ano∣ther man for a pound. These men questionlesse haue

some little shrubs of pride and vanitie: for although the most pleasure in play consisteth in the victorie; yet to af∣fect it too much, to wrangle, to chafe, to fret therefore, argueth an vnmortified affection, the which wise men ought to ouercome, because such passions are in very deed childish, and vndecent for graue persons.

Some men wholly consecrat themselues to play, ei∣ther you shall haue them at dice, cards, bowles, or some such game. These, as vnprofitable members, deserue to be cut from the bodie of euery good commonweale; for what wise man would tollerat a seruant in his house, which did nothing but eat, drinke, and play? They weigh little their soules, for if they did, doubtlesse they would spend better their time, because it seemeth that they were rather created to play than to labour, addicting them∣selues more to the pleasures of the bodie, than to the ser∣uice of the soule, and most like bruit beasts follow the inordinat appetite of sence, more than the right rule of reason. These actions proceed from a soule altogether depriued of vertue, and replenished with vice, which bet∣ter may be named brutish than reasonable.

By this it appeareth, that those that are addicted much to play, are sensuall, chafers in play are couetous, great gamesters are foolish: the first getteth base pleasure, the second gaineth great vexation, the last winneth pouertie: all seeme to loue themselues; but doubtlesse, all hate their soules: I say, they seeme to loue their bodies, but indeed they are most cruell enemies, for they are butchers which feed their calues for slaughter; they are fishers, who cast a golden hooke with a little alluring bait, to catch the fishes for the frying pan; they cherish their bodies with a

moment of pleasure, after to be punished with an eterni∣tie of paine. To play too earnestly doth argue pride, co∣uetousnesse, choller, or follie: to play too carelesly, trou∣bleth good cōpany, & carieth some sparke of contempt: not to play at all, proceedeth either from extreame holi∣nesse, grauitie, hypocrisie, or insensibilitie. Therefore in game vse the golden meane, play not too much, nor too seriously, nor to great game; take it as medicines, vse some attention, play for a trifle.

II. Discouery of Passions in feasting.

GReat feasters and gullars cannot but be subiect to many vices: First, leacherie springeth from glutto∣nie, because, as their seats are neere by scituation, so they are subordinat in operation; gluttonie is the fore∣chamber of lust, and lust the inner roume of gluttonie; therefore all disorders and tumults raised in the former, presently are perceiued in the latter. The superfluities of gluttony are norishments to leacherie, and great repasts swim vnder the froath of lust: wherefore, not without reason said some, Sine Cerere & Baccho friget Venus: Lust faileth where good cheere wanteth: and (almost) it is impossible that he should be continent in mind, that ac∣custometh to gormandize his belly. But I know some will demaund, In what consisteth this gluttonie? where∣unto I answere, That gluttons thinke, talke, and earnestly procure to haue great cheere, daintie dishes; they eate more than nature requireth; at the table they will haue the best; and in fine, the easiest rule to perceiue them, is to note their care and anxity to fare daintily, to feast of∣ten, and therein to delight much.

Gluttouie causeth, not onely lecherie, but also bloc∣kishnesse, and dulnesse of wit. Pingui•• venter non generat subtilem sensu, say the Graecians; A fat belly engendreth not a subtile wit▪ for as if a man were drowned in a pud∣dle of mire, he could not perceiue the light of the Sunne; euen so, a soule drowned in meat, fat, and blood, cannot behold the light of God: because, as Saint Basil noteth,* 1.12 when a cloud is interposed betwixt our eyes and the Sunne, it hindreth the light from vs: euen so there riseth from a gluttonous stomacke, a multitude of vapors to the braine, which causeth such a mist before the eyes of the soule, that shee cannot possibly speculate any spirituall matters, concerning her selfe, or the glory God. Here∣upon followeth a rule to bee marked, That such men, in the heat of their gulling feasts ouershoot themselues ex∣treamely, and the excesse of feeding venteth foorth in superfluous speaking: for the wit being a little distempe∣red with fumes, the tongue breaketh forth into indiscreet words, and often they vtter so much in that foolish vaine, that afterwardes costeth them both griefe and paine: whereas a discreet man, obseruing them in such hu∣mours, might get great aduantage, and reape no small commoditie.

Many more crooked braunches spring from this stemme of gluttony and feasting: for hardly at such times they can conceale secrets: vpon a full paunch common∣ly waiteth slouthfulnesse, sleepe, and ease, and except his stocke be good, it will soone be spent: besides, great fare breedeth many diseases, for as abundance of doung in∣gendreth abundance of vermine; so, abundance of meat, abundance of filthie thoughts, and pernicious maladies:

forgluttonie must be the nursse of Physitians, since, Plures occidit gula quam gladius.

III. Discouery of Passions in drinking.

SVperfluitie of meat, causeth dulnesse of mind; but su∣perfluitie of drinke, bereaueth men of wit: for as I haue seene in some hospitals of mad men, sundry diffe∣rences of mandnesse, so I haue found not vnlike humours of drunkennesse; for some are merry mad, some melan∣choly mad, some furious, others fainting: so in drunken∣nesse, some you shall haue merry drunke, others dead drunke, others raging, others casting.

The Passions from whence this vice proceedeth, and whereunto it leadeth, are many: Drunkennesse groweth of intemperance, and causeth lust and vncleane talke: Nolite (saith the Scripture) inebriari vino in quo est luxu∣ria,* 1.13 Be not drunke with wine, wherein is lecherie. Drun∣kennesse bereaueth men of reason, and for the present time maketh mad.

To drunkards commit no secrets, for experience hath taught vs, that many haue reuealed most secret matters when they were drunke; for hardly hee can keepe thy secret, who cannot keepe his owne wit. I heare in high Germany, that parents will see men drunke before they marry their daughters vnto them, because they wil know to what kind of drunkennesse they are subiect; and ac∣cording to the good or ill qualities (if a drunkard can haue good qualities) they iudge him conuenient or not for their marriages. There is (almost) no passion in these men that you shall not discouer in their drunkennesse, be∣cause

that reason being buried in them, they rule them∣selues wholly by inordinat appetites and sensitiue appre∣hension, which cannot conceale at such time, the verie dregges of their passions. And therefore to conclude, drunkards haue little feare of God, they hurt their bo∣dies, they dull their wits, they clog the soule with vices, they spend their substance, they spoyle the common∣weale, one deuouring more than would suffice for three or foure: and finally, they are neuer to be trusted with any secret matter; for I hold him for a simple man, that cannot sound a drunkards soule, euen to the bottome.

IIII. Discouery of Passions in gesture.

THis subiect is very ample, and would require al∣most a whole booke: but I will onely touch super∣ficially some chiefe points. The gestures of the bo∣dy may bee reduced vnto these heads; motions of the eyes, pronuntiation, managing of the hands and bodie, manner of going.

A rowling eye, quicke in mouing, this way, and that way, argueth a quicke, but a light wit, a hote cholericke complexion, with an vnconstant and impatient mind: in a woman, it is a signe of great immodesty and wanton∣nesse. The reason hereof I take to be, for that such quick∣nesse proceedeth from abundance of hote spirits, which cause good apprehension, but because they are not cor∣rected by modesty, and vertue, it seemeth the subiect let∣teth them range, according to their naturall inclination, which tendeth to quicknesse and lightnesse.

Heauie dull eyes proceed from a dull mind and hard

of conceit, for the contrarie reason: therefore wee see all old persons, sicke men, and flegmaticke, slow in tur∣ning their eyes.

Eyes much giuen to winking, descend from a soule subiect to feare, because it argueth a weakenesse of spi∣rits, and a feeble disposition of the eyelids.

To stare fixly vpon one, either commeth from bloc∣kishnesse, as in rustickes; impudencie, as in malitious per∣sons; prudence, when from those in authoritie; inconti∣nencie in women.

Who open their eyes, and extend them much, com∣monly be simple men, but of a good nature.

Eyes inflamed and fierie, are the natiue brood of choler and ire: quiet and peaceable, with a certaine se∣cret grace and mirth, are children of loue and friendship.

In Voice.

THere came a man to Demosthenes, desiring his helpe to defend his cause, and told him how one had beaten him: Demosthenes answered him again, saying, I doe not beleeue this to bee true thou tellest* 1.14 me, for surely the other did neuer beat thee. The plain∣tife then thrusting out his voice aloud, said; What, hath he not beaten me? Yes indeed, quoth Demosthenes, I beleeue it now, for I heare the voice of a man that was beaten indeed: whereby we may see how he coniectu∣red, by the lowdnesse of his voice, the iust indignation of his mind: For indeed, men in ire and wrath, shew, by their pronuntiation, the flame which lodgeth in their breasts. Wherefore Cato gaue counsell, That

souldiers in the warre should terrifie their enemies with vehement voices and cries. A small trembling voice proceedeth from feare, and such an one commonly haue* 1.15 great Oratours, or at least, it were good they should haue, in the beginning of their Orations, for thereby they win a certaine compassion and louing affection of their auditors. Much more might be said of this subiect, but for that it concerneth specially physiognomie, and naturall constitution of the organs and humours of the bodie, therefore I will omit it.

Managing of the hands and bodie.

IN discoursing, to vse no gestures, argueth slownesse; too much gesticulation commeth of lightnesse: mediocri∣tie proceedeth from wisedome and grauitie; and if it be not too quicke, it noteth magnanimitie. Some men you haue alwaies fidling about their garments, either prying for moaths, binding of garters, pulling vp their stockings, that scarcely when they goe to bed they are apparelled: this proceedeth from a childish mind, and void of con∣ceits: and if you deale with men in companie, it also sheweth a little contempt of those with whom you con∣uerse, because it seemeth you little attend what they say.

Some cast their heads, now hither, now thither, as wantonly as lightly, which springeth from folly & incon∣stancie. Others scarce thinke they doe pray, except they wrie and wrest their neckes; which, either commeth of hypocrisie, superstition, or foolishnesse. Some gaze vp∣on themselues, how proper bodies they beare, how neat and proportioned legs sustaine them, and in fine, al∣most

are inamored of themselues; so they are pleased with their owne persons: but this gesture displeaseth commonly, and proceedeth from pride and vaine com∣placence in going.

To walke maiestically (that is, by extending thy legs foorth, and drawing thy body backe, with a slow and stately motion) in all mens iudgment vsually issueth from a proud mind, and therefore deserueth dispraise, ex∣cept in a Prince, a Generall of an army, or a Souldier in in the sight of his enemies; because this manner of pasing sheweth an ostentation of the mind, and that a man would set foorth himselfe aboue others: which sort of vaunting, few can tollerat, because they can hardly suffer, that men should so farre inhance themselues aboue others.

To trip, to iet, or any such light pase, commeth of lightnesse and pride, because such persons seeme to take delight, that others should behold their singular sort of going. Fast going becommeth not graue men; for as philosophers hold, a slow pase sheweth a magnanimous mind: and if necessitie requireth not, a light pase argueth a light mind, because thereby wee know how the spirits are not sufficiently tempered & brideled; whereupon fol∣loweth lightnesse of bodie and inconstancie of mind.

V. Discouerie of passion in Praysing.

I (Almost) neuer knew man discontented to heare his owne praise, and few there be who can tollerat to be dispraised: wise men doubt with Antisthenes the Philosopher, that when wicked men praise them, they

haue committed some errour; and reioyce with Hector to be praised of vertuous men for their good indeuours. It were wisedome, not to praise any man exceedingly, but especially before a multitude, for that good men change their estates. What Emperor, in the beginning, was better than Nero? and who, in the end, more viti∣ous? Salomon surpassed all his predecessours in wisedome, yet afterwardes fell into extreame follie. Wherefore it were wisedome to vse superlatiues very rarely, and say, such a man is vertuous, but not most vertuous. So there∣fore praise good men, that thou reserue a caueat for their errours. Besides, commonly proud men cannot abide their equalls should much be commended, for the praise of the one obscureth the glory of the other; & as I haue obserued by experience, they either openly, or secretly will seeke to disgrace him and discouer some defects, the which impeacheth more his credit than your cōmenda∣tion aduanceth his reputation, because that men be more prone to conceiue ill than good of others: therefore one said wisely, Calumniare semper aliquid haeret, speake euill, for euer some thing remaineth: that is, either a full persuasion, or a sinister suspition. Some men, when they haue done any thing worthy of praise, they either like hennes goe cackling in regard of their new layd egge, that is, blazing their owne works; or indeuour by secret insinuation, or grosse industrie, that others should commend them: as the Italian Poet did, who hauing made an Epigram which much pleased his fancy, shewed it to some of his friends, praysing it about the Skies: they presently demaunded, who was the Author? then he for very shame of pride, would not tell them that it was his,

but with a fliering countenaunce well gaue them to vn∣derstand, that the verses and the laughter were coosin germaines, and both issued from the same proud hart. In those Nations I haue dealt with all this secret passion: an itching humour of affecting praise, especially raigneth a∣mong the Spaniards; for if a man will not publiquely praise their doings, they hold him to make little account of them, to be vnciuile, or perhaps their enemy. •••• this we may gather a very good rule to discouer passion•• ••or if that you see one much to please himselfe with others praises, and (as it were) to feed vpon the wind of mens words; doubt not but selfe-loue and vanitie possesse the best tenement of his heart: And this you may know, if the person praised, either openly confesse it, vnderhand insinuat it, or as it were with a smiling countenance silent∣ly approue it: for as gold is tried by fire, so a man by the mouth of a prayser.

VI. Discouerie of Passions in Apparrell.

EXtraordinary apparrell of the bodie, declareth well the apparrell of the mind: for some you haue so in∣constant in their at tire, that the varietie of their gar∣ments pregnantly proueth the sicklenesse of their heads: for they are not much vnlike to Stage-players, who adorne themselues gloriously like Gentlemen, then like clownes, after, as women, then like fooles, because the fashion of their garments maketh them resemble these persons. And truely the Frenchmen and Englishmen, of all Nations, are (not without some good cause) noted

and condemned of this lightnesse, the one for inuenting, the other for imitating; in other things we thinke them our inferiors, & herein we make them our maisters: and some I haue heard very contemptuously say, That scarce∣ly a new forme of breeches appeared in the French kings kitchin, but they were presently translated ouer into the Court of England. This newfanglenesse proceedeth from an inconstant mind, a proud heart, and an effemi∣nate affection. Augustus Caesar had alwayes in hatred, rich and gorgeous garments, because he sayd they were* 1.16 banners blasing our pride, and neasts to breed leachery. Wherefore Saint Gregory plainly prooueth that glori∣ous* 1.17 attire proceedeth from pride, because that men or women will not vse their gallant garments, but in such places where they may be seene: and he that could sound the hearts of many vaine persons, should find the root of this gay apparrell an vnchast heart, and an arrogant mind. Whereunto well alluded Diogenes, being asked a question of a yoong man, very neatly and finly appare∣led; he sayd he would not answere him before he put off* 1.18 his apparell, that he might know whether he was a man or a woman: declaring by his effeminat attire, his wo∣manish wantonnesse.

As some offend in too much nicenesse, so others in too much carlesnesse and slouenry, not regarding in what manner and fashion they shew themselues abroad: which, in some, may come of a certaine contempt they haue of themselues, of pride, and the world; but this maner of mortification (howbeit I will not condemne all those that vse it, of hypocrisie) yet I hold, that for the most part, it carrieth a smell thereof: I know a man

that some hold very godly and religious, yet when hee was to appeare before a prince, he would alwayes haue the barest cloke hee could get, to the intent the king might account him godly, mortified, and a despiser of the world: and perhaps Antisthenes went not farre a∣wry when he saw Socrates in a torne coat, shewing a hole thereof to the people; Loe, quoth he, thorow this I see Socrates vanitie: for mortification standeth well with modestie and decent attire. Wherefore I take it vniuer∣sally, that vnseemely garments, and neglect of apparell, for the most part, proceedeth from slouth, or hypocri∣sie; for true and sound Vertue requireth grauitie and de∣cencie.

Much might be said here concerning the newfangle madnesse, or lasciuious pride, or vaine superfluities, of womens pointing, painting, adorning, and fantasticall disguising: but I must say this vice in them to be reme∣dilesse, because it hath bene in euery age, euer cried a∣gainst, and neuer amended: and for my part, I am halfe persuaded this sinne carrieth with it a finall impenitence, which women neuer intend to change as long as they liue, but to carry it to the graue: for euery one will ex∣cuse her selfe, because shee onely followeth the fashion and custome: if others would change, shee would bee contented to immitate; but if you aske another, she will say as much, but none will begin, and so their pride must be endlesse, and therefore incorrigible in this world, to be punished in another.

VII. Discouerie of passion in Conuersation.

COmmonly by conuersation you may discouer mens affections, for he that frequenteth good companie, for most part is honest; and he that vseth ill company, can hardly be vertuous: who euer saw a man very conuer∣sant with drunkards, to be sober? who knew an indiui∣duall companion of harlots, chast? I am not ignorant that a physitian may conuerse with sick men without in∣fection, and cure them: but many physitians will scarce aduenture to deale with plaguie patients, lest in curing others, they kill themselues. Vices are plagues, and vici∣ous persons infected: therfore it were good to deale with them a farre off, and not in such places where their vices are strongest, as with gl••••ters in banquets, drunkards in tauernes, riotous persons in suspected houses, lest thou discredit thy selfe, and be infected with the others vice: as a gentleman I knew, who walking by Thames, and seeing his boy in watring his gelding to passe too farre, so that he was in danger of drowning, presently leapt in, thinking by swimming to deliuer them both, the boy caught hold of his masters foot, and puld him ouer head and eares, and so they were drowned all three for com∣panie.

Who talks much before his betters, cannot but be con∣demned of arrogancie, contempt, and lacke of prudence. To conuerse much with inferiours, as it breedeth con∣tempt so it argueth a base mind, as though his conceits were no better than such persons deserued to be acquain∣ted

withall. Except inferiors be indued with some excel∣lent* 1.19 qualities: wherefore noblemen or princes may con∣ferre with inferiors or subiects, if they be learned, mili∣tarie men, or wise polititians: wherefore, to keepe, or win grauitie, great prudence it were, neuer to talke with those that be farre beneath vs in estate, and condition, but of serious matters: for such men, by sporting, wil account better of themselues, and in time, despise their superiors; for familiaritie aspireth to equalitie.

To enter into companie, although of equals, with∣out some ciuile courtesie, or affable speech, commeth of rusticitie: to depart without taking of leaue, or salutation, argueth inciuilitie and contempt.

Too much familiaritie, with scoffing, and gibing, pro∣ceeds from lightnesse, and rarely continueth without dis∣sention; because that men are not at all times apt to re∣ceiue iests: wherefore friendly iests euer carry with them a certaine respect: this fault I find more common among Frenchmen, and English, than any other Nation. Some, in conuersation can discourse well for some two or three dayes, but after that time their oyle is spent, they thrust out all they haue of a suddaine, & after become very bar∣ren. These men be not commonly wittie, nor humble; for wittie men seldome are drawne drie in conceits, and humble men destill their knowledge according to their talents. Much more might be handled in this point, but because it rather concerneth ciuile conuersation, than in∣uestigation of passions, I will omit it.

VIII. Discouerie of Passions in Writing.

WHo of purpose writeth obscurely, peruetteth the naturall communication of men; because we write to declare our minds, and he that af∣fecteth obscurity, seemeth, not to be willing that men should conceiue his meaning. The holy Scriptures I al∣wayes except, which for many causes admit some obscu∣ritie. But for men, in their writing to follow such a phrase as hardly you can vnderstand what they say, cannot but proceed either from confused vnderstanding, because a cleere conceit breedeth perspicuous deliuerie, or affecta∣tion of learning, which springeth from pride; for I haue knowne most excellent men endeuour to speake and write the greatest mysteries of our faith, in such plaine maner, that very deepe diuinitie seemed very easie. And I truely am of opinion, that he is the greatest Diuine, and most profitable to the common-weale, which can make his learning to be best conceiued.

To vse many Metaphors, Poetical phrases in prose, or incke-pot tearmes, smelleth of affectation, and argueth a proud childish wit. To be peremptorie and singular in opinions, to censure ill, or condemne rashly, without rendring some sound and strong reason, for the most part proceedeth from singular selfe loue, and a defectu∣ous iudgement.

Some will condemne others for writing, because they thinke there bee Bookes written more than sufficient: This censure commeth, either from a sluggish mind, or enuious, to see others good endeuours commended; or

else from grosse ignorance, because they neither know the nature of mens wits, nor the limits of humane vnder∣derstanding: for if we see the art of sayling with the Com∣passe, the exercise of Artillerie, the manner of Printing, of late yeeres inuented, augmented, and perfitted; Why may not diuers Sciences already inuented, be increased with new conceits, amplified with better Demonstra∣tions, explaned in a more perspicuous manner, deliue∣red in a more ordinat method?

Contrary to these be certaine itching spirits, who put euery toy in print, they prize their owne workes excee∣dingly, and censure others iniuriously: these may well be compared to certaine wild vines, which bring forth ma∣ny grapes, but neuer mature them: some doe it for same, and some for gaine, and both without discretion, and a∣gainst their owne credit. Therefore great wisedome it were, to write something discreetly, that mens labours may, not onely profit themselues, but also be deriued to others: for what doe we account good in it selfe, if it bee not communicatiue of goodnesse, to others? Bonum est sui diffusinum. Yet would I haue men not to blab out their conceits without meditation, or good digestion; be∣cause, if in all actions it concerneth greatly a mans de∣meanour, to effectuat them with deliberation and ripe∣nesse; so, much more in writing, which no man hasteth, being distilled drop by drop from the pen, and of it selfe permanent, not as words communicatiue to some few present auditors, but blazed to the world, and sent to all posteritie.

Some men, in writing, flow with phrases, but are bar∣ren in substance of matter, and such are neither wittie nor

wise: others haue good conceits, but deliuered after an affected manner; they put a little liquor into too great a vessell. Others are so concise, that you need a commen∣tarie to vnderstand them; the former be not without all follie, and the latter lacke not some pride: yet those are more commendable than these, for those onely are tedi∣ous thorow their prolixitie, but these are molestfull, be∣cause they require too great attention, and make a man often spend many spirits, to win a slender knowledge.

Many write confusedly, without method and order, and such comprehend not their matter: others are too precise in diuisions, in such sort, that ere you come to the last part, you haue forgotten the first members: and this defect I find in many postils of scriptures. Good distincti∣ons breed perspicuitie: but a multitude engendreth obscu∣ritie; and best I hold it so to distinguish, that distinctions may rather be noted in matter than in words.

With this I thinke good to conclude the discouery of Passions in humane actions, omitting much more that might bee said in this matter; as what passions may bee discouered in laughing, in disputing, in crossing, in nego∣tiating, and such like externall operations: and especially two discourses I haue omitted, or rather not printed though penned; the one is a discouerie of passions in censuring bookes, a matter not vnnecessarie for this cri∣ticall age, wherein euery mans labours are araigned at the tribunall seat of euery pedanticall censurious Ari∣starchs vnderstanding. The other, is discouerie of pas∣sions in taking Tabacco. The former treatise was violent∣ly kept from me, and therefore not in my power to print: the latter, vpon some good considerations was for a time

suspended: but lest my labour should be too long, and the Discourse too tedious, I will leaue these, and many more, to the Readers wittie obseruation and deliberat iudgement.

Order or conference of Passions. CHAP. III.

WEe may conferre passions together in di∣uers manners: First in knowledge; se∣condly, in generation; thirdly, in in∣tention; and fourthly, in degree of per∣fection or dignitie.

What passion is first and best knowne vnto vs.

1 THomas affirmeth, that no passion is more sensibly* 1.20 knowne vnto vs, than desire or concupiscence; for rendring a reason why our coueting appetite is com∣monly called concupiscibilis, he saith the cause is, for that we name things, as we conceiue them: and therefore, be∣cause 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 ab∣sent from the obiect beloued. But I cannot herein con∣sent 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 affli∣cted with that he hated. In feare also who perceiueth

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 a* 1.21 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 cor∣porall 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 appe∣tite Concupiscibilis, coueting. First of all then, sadnesse most manifestly is knowne to vs, because wee suffer of∣ten, 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, despe∣ration, &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 pas∣sions of our minds are not vnlike the motions of our bo∣dies: 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 to∣gether 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 conten∣ted: 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 pole∣stare 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 common∣ly at pleasure and delight of the body, because these plea∣sures 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 ver∣tue; 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 perfe∣ction, then those wherewith we prosecute good, are more excellent than those wherewith wee esteeme ill: and among these, loue holdeth the princi∣pall 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 Rhe∣toritian 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.

Notes

• * 1.1

  Lacitius.
• * 1.2

  Idem lib. 6.
• * 1.3

  Iob. 32.
• * 1.4

  Pro. 29. 11.
• * 1.5

  Verse. 20.
• * 1.6

  Stob. serm. 34.
• * 1.7

  Iob. 32.
• * 1.8

  Prouer. 15.
• * 1.9

  Ecclesi. 19.
• * 1.10

  Panorm. lib. 1. de reb. gest. Al∣fons.
• * 1.11

  Calius Rhodi∣ginus lib. 5. c. 3.
• * 1.12

  Basil. in ser. de Ie••unio.
• * 1.13

  Ehes. 5. 18.
• * 1.14

  Plutar••. in De••ost.
• * 1.15

  Plutarc. in Ro. Apoph.
• * 1.16

  Sueton.
• * 1.17

  Gregon in hom.
• * 1.18

  Laer. lib. 6.
• * 1.19

  Continuus aspe∣ctus minus ve∣rendos magnes homines ipsa satietate facit. Liu. lib. 35. Et maiestati maior ex longin∣quo reuerentia Taci. 1. An.
• * 1.20

  Thom. in 1. 2. q. 26. ••. 1. ad pri∣mum.
• * 1.21

  Maldo. in 26. ca. 1. Mat. Arist. lib. 7. de histor. arumal. ca. 16. & lib. 3. de part. ani. ca, 5.