Forms of speech, in passion.
The forms of speech by which the passions are expressed, are partly the same, and partly different from those, by which we express our thoughts. And first, generally all passions may be expressed indicatively; as I love, I fear, I joy, I deliberate, I will, I command: but some of them have particular expressions by themselves, which nevertheless are not affirmations, unless it be when they serve to make other inferences, besides that of the passion they proceed from. Deliberation is expressed subjunctively; which is a speech proper to signify suppositions, with their consequences; as, if this be done, then this will follow; and differs not from the language of reasoning, save that reasoning is in general words; but deliberation for the most part is of particulars. The language of desire, and aversion, is imperative; as do this, forbear that; which when the party is obliged to do, or forbear, is command; otherwise prayer; or else counsel. The language of vain-glory, of indignation, pity and revengefulness, optative: but of the desire to know, there is a peculiar expression, called interrogative; as, what is it, when shall it, how is it done, and why so? other language of the passions I find none: for cursing, swearing, reviling, and the like, do not signify as speech; but as the actions of a tongue accustomed.
These forms of speech, I say, are expressions, or voluntary significations of our passions: but certain signs they be not; because they may be used arbitrarily, whether they that use them, have such passions or not. The best signs of passions present, are either in the countenance, motions of the body, actions, and ends, or aims, which we otherwise know the man to have.
Good and evil apparent.
And because in deliberation, the appetites, and aversions, are raised by foresight of the good and evil consequences, and sequels of the action whereof we deliberate; the good or evil effect thereof dependeth on the foresight of a long chain of consequences, of which very seldom any man is able to see to the end. But for so far as a man seeth, if the good in those consequences be greater than the evil, the whole chain is that which writers call apparent, or seeming good. And contrarily, when the evil exceedeth the good, the whole is apparent, or seeming evil: so that he who hath by experience, or reason, the greatest and surest prospect of consequences, deliberates best himself; and is able when he will, to give the best counsel unto others.
Felicity.
Continual success in obtaining those things which a man from time to time desireth, that is to say, continual prospering, is that men call FELICITY; I mean the felicity of this life. For there is no such thing as perpetual tranquillity of mind, while we live here; because life itself is but motion, and can never be without desire, nor without fear, no more than without sense. What kind of felicity God hath ordained to them that devoutly honour Him, a man shall no sooner know, than enjoy; being joys, that now are as incomprehensible, as the word of school-men beatifical vision is unintelligible.
Praise.
The form of speech whereby men signify their opinion of the goodness of any thing, is PRAISE. |Magnification.| That whereby they signify the power and greatness of any thing, is MAGNIFYING. |Μακαρισμός.| And that whereby they signify the opinion they have of a man’s felicity, is by the Greeks called Μακαρισμός, for which we have no name in our tongue. And thus much is sufficient for the present purpose, to have been said of the PASSIONS.