Anger.
5. Anger or sudden courage is nothing but the appetite or desire of overcoming present opposition. It hath been defined commonly to be grief proceeding from an opinion of contempt; which is confuted by the often experience which we have of being moved to anger by things inanimate, and without sense, and consequently incapable of contemning us.
Revengefulness.
6. Revengefulness is that passion which ariseth from an expectation or imagination of making him that hath hurt us, find his own action hurtful to himself, and to acknowledge the same; and this is the height of revenge: for though it be not hard, by returning evil for evil, to make one’s adversary displeased with his own fact; yet to make him acknowledge the same, is so difficult, that many a man had rather die than do it. Revenge aimeth not at the death, but at the captivity or subjection of an enemy; which was well expressed in the exclamation of Tiberius Cæsar, concerning one, that, to frustrate his revenge, had killed himself in prison; Hath he escaped me? To kill, is the aim of them that hate, to rid themselves out of fear: revenge aimeth at triumph, which over the dead is not.
Repentance.
7. Repentance is the passion which proceedeth from opinion or knowledge that the action they have done is out of the way to the end they would attain: the effect whereof is, to pursue that way no longer, but, by the consideration of the end, to direct themselves into a better. The first motion therefore in this passion is grief; but the expectation or conception of returning again into the way, is joy; and consequently, the passion of repentance is compounded and allayed of both: but the predominant is joy; else were the whole grief, which cannot be, forasmuch as he that proceedeth towards the end, he conceiveth good, proceedeth with appetite; and appetite is joy, as hath been said, chapter VII. [section 2].
Hope, despair, diffidence.
8. Hope is expectation of good to come, as fear is the expectation of evil: but when there be causes, some that make us expect good, and some that make us expect evil, alternately working in our mind; if the causes that make us expect good, be greater than those that make us expect evil, the whole passion is hope; if contrarily, the whole is fear. Absolute privation of hope is despair, a degree whereof is diffidence.
Trust.
9. Trust is a passion proceeding from the belief of him from whom we expect or hope for good, so free from doubt that upon the same we pursue no other way to attain the same good; as distrust or diffidence is doubt that maketh him endeavour to provide himself by other means. And that this is the meaning of the words trust and distrust, is manifest from this, that a man never provideth himself by a second way, but when he mistrusteth that the first will not hold.