A10663:528
A treatise of the passions and faculties of the soul of man With the…A treatise of the passions and faculties of the soule of man With the…
A treatise of the passions and faculties of the soul of man With the several dignities and corruptions thereunto belonging. By Edward Reynolds, late preacher to the honourable society of Lincoln's Inn: and now rector of the Church of Braunston in Northamptonshire.A treatise of the passions and faculties of the soule of man With the severall dignities and corruptions thereunto belonging. By Edvvard Reynoldes, late preacher to the honorable society of Lincoln's Inne: and now rector of the Church of Braunston in Northamptonshire.
London: printed by R. Hearne and John Norton for Robert Bostock, 1640
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Secondly, in the Will, it wo•keth first Despair, for it being the property of grief to condensate and as it were on all sides besiege the Mind, the more violent the Passion is, the less apparent are the Passages out of it. So that in an extremity ⟨p. 230⟩of anguish where the Passages are in themselves narrow, and the reason also blind and weak to find them out, the Mind is const• ned having no Object but it's own pai•e to reflect upon, to fall into a dark and fearful contemplation of it's own sad estate, and marvellous high and pathetical aggravations of it, as if it were the greatest which any man felt. Not considering that it feels it's own sorrow, but knows not the weight of other mens. Whereas if all the calamities of mortal men were heaped into one Storehouse, and from thence every man were to take an equal portion. Socrates was wont to say that each man would rather choose to go away with his own pain.
Secondly, in the Will, it wo•keth first Despaire, for it being the propertic of griefe to condensate and as it were on all sides besiege the Minde, the more violent the Passion is, the lesse apparant are the Passages out of it. So that in an extremity ⟨p. 230⟩of anguish where the Passages are in themselves narrow, and the reason also blind and weake to finde them out, the Minde is const• ned having no Object but it's owne pai•e to re flect upon, to fall into a darke and fearefull contemplation of it's owne sad estate, and marvellous high and patheticall aggravations of it, as if it were the greatest which any man felt. Not considering that it feeles it's owne sorrow, but knowes not the weight of other mens. Whereas if all the calamities of mortall men were heaped into one Storehouse, and from thence every man were to take an equall portion. S•crates was wont to say that each man would rather choose to goe away with his owne paine.