Natural history of the passions
         Charleton, Walter, 1619-1707.
      
       
         
           1674
        
      
       Approx. 308 KB of XML-encoded text transcribed from 119 1-bit group-IV TIFF page images.
       
         Text Creation Partnership,
         Ann Arbor, MI ; Oxford (UK) :
         2004-03 (EEBO-TCP Phase 1).
         A59161
         Wing S2501
         ESTC R17216
         12434551
         ocm 12434551
         62014
         
           
            This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of
             Creative Commons 0 1.0 Universal
            . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.
          
        
      
       
         Early English books online.
      
       
         (EEBO-TCP ; phase 1, no. A59161)
         Transcribed from: (Early English Books Online ; image set 62014)
         Images scanned from microfilm: (Early English books, 1641-1700 ; 295:10)
      
       
         
           
             Natural history of the passions
             Charleton, Walter, 1619-1707.
             Senault, Jean-François, 1601-1672. De l'usage des passions.
          
           [45], 188 p.
           
             Printed by T.N. for James Magnes ...,
             In the Savoy :
             1674.
          
           
             Based on: De l'usage des passions / by J.F. Senault.
             Written by Walter Charleton. Cf. BM.
             Wing erroneously attributed this work to J.F. Senault.
             Errata: p. [44].
             Reproduction of original in British Library.
             Includes index.
          
        
      
    
     
       
         Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.
         Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors.
      
       
         EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.
         EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).
         The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.
         Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.
         Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.
         Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.
         The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.
         Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).
         
          Keying and markup guidelines are available at the
           Text Creation Partnership web site
          .
        
      
       
         
         
      
    
     
       
         eng
      
       
         
           Emotions -- Early works to 1800.
        
      
    
     
        2003-09 TCP
        Assigned for keying and markup
      
        2003-10 SPi Global
        Keyed and coded from ProQuest page images
      
        2003-11 Emma (Leeson) Huber
        Sampled and proofread
      
        2003-11 Emma (Leeson) Huber
        Text and markup reviewed and edited
      
        2003-12 pfs
        Batch review (QC) and XML conversion
      
    
  
   
     
       
         
         
         
           NATURAL
           HISTORY
           OF
           THE
           PASSIONS
           .
        
         
           Mihi
           crede
           ,
           qui
           nihil
           agere
           videntur
           ,
           Majora
           agunt
           ;
           humana
           divinaque
           simul
           tractant
           .
           
             Seneca
             Epist.
             8.
             
          
        
         
           In
           the
           SAVOY
           ,
           Printed
           by
           
             T.
             N.
          
           for
           
             Iames
             Magnes
          
           in
           Russell-Street
           ,
           near
           the
           Piazza
           in
           Convent-Garden
           ,
           1674.
           
        
      
       
         
         
         
           EPISTLE
           PREFATORY
           ,
           To
           a
           Person
           of
           Honor
           ,
           Friend
           to
           the
           Author
           .
        
         
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             exercetur
             ad
             virtutem
             in
             solitudine
             anima
          
           ;
           was
           the
           the
           saying
           of
           a
           Bragman
           or
           Indian
           Philosopher
           to
           Alexander
           the
           the
           Great
           :
           and
           how
           memorable
           it
           is
           ,
           you
           may
           perhaps
           collect
           from
           this
           diversion
           .
           For
           ,
           the
           imperfect
           Discourse
           I
           herewith
           send
           to
           you
           ,
           my
           dear
           Friend
           ,
           concerning
           the
           PASSIONS
           ,
           is
           the
           product
           of
           my
           late
           ten
           weeks
           solitude
           in
           the
           Country
           .
           Where
           being
           remote
           from
           my
           Library
           ,
           and
           wanting
           conversation
           with
           Learned
           Men
           ;
           I
           knew
           not
           how
           more
           innocently
           to
           shorten
           the
           winter
           evenings
           ,
           than
           by
           spending
           them
           in
           revising
           
           some
           Philosophical
           papers
           of
           my
           own
           ,
           wherein
           among
           other
           things
           ,
           I
           had
           formerly
           ,
           out
           of
           the
           best
           Authors
           ,
           made
           certain
           Collections
           concerning
           the
           divine
           art
           of
           acquiring
           constant
           Tranquillity
           of
           Mind
           ,
           by
           Wisedom
           or
           the
           right
           use
           of
           Reason
           .
           And
           of
           this
           serious
           Diversion
           I
           then
           made
           choice
           ,
           both
           because
           I
           well
           understood
           the
           best
           part
           of
           Human
           Science
           to
           be
           that
           which
           teacheth
           us
           how
           to
           moderate
           our
           Affections
           to
           the
           deceiptfull
           and
           transitory
           things
           of
           this
           life
           ,
           and
           so
           to
           regulate
           our
           Actions
           ,
           as
           to
           reap
           from
           them
           ,
           whatever
           their
           Events
           may
           be
           ,
           the
           happy
           fruit
           of
           internal
           Acquiescence
           and
           Satisfaction
           :
           and
           because
           my
           accumulated
           Misfortunes
           had
           at
           that
           time
           reduced
           me
           to
           a
           necessity
           of
           consulting
           that
           part
           of
           Philosophy
           ,
           about
           the
           most
           effectual
           Remedies
           against
           Discontent
           .
        
         
           In
           this
           state
           and
           resolution
           then
           ,
           first
           I
           remembred
           ,
           that
           Nature
           hath
           
           made
           Man
           subject
           to
           no
           other
           real
           Evil
           ,
           but
           only
           pain
           of
           the
           Body
           ;
           all
           Grief
           or
           pain
           of
           the
           Mind
           ,
           though
           many
           times
           more
           sharp
           and
           intollerable
           ,
           being
           created
           by
           our
           own
           false
           Opinion
           ,
           that
           we
           stand
           in
           want
           of
           things
           that
           are
           in
           truth
           without
           the
           circle
           of
           ourselves
           ,
           and
           therefore
           not
           absolutely
           necessary
           to
           our
           wel-being
           .
        
         
           Then
           I
           considered
           ,
           that
           most
           commonly
           
             false
             Opinions
          
           are
           occasioned
           ,
           and
           so
           exorbitant
           Desires
           suggested
           to
           us
           by
           our
           Passions
           ;
           upon
           which
           all
           the
           Good
           and
           Evil
           incident
           to
           us
           in
           this
           life
           ,
           seem's
           to
           depend
           :
           as
           Ioy
           and
           Grief
           are
           the
           two
           points
           in
           which
           all
           Human
           actions
           end
           .
           For
           ,
           though
           it
           be
           undoubtedly
           true
           ,
           that
           the
           Reasonable
           Soul
           hath
           her
           
             intellectual
             Delights
          
           and
           Disquiets
           apart
           ,
           such
           as
           are
           proper
           to
           her
           simple
           and
           spiritual
           nature
           :
           yet
           is
           it
           no
           less
           true
           ,
           that
           those
           other
           Delights
           and
           Disquiets
           that
           are
           common
           to
           her
           with
           the
           Body
           ,
           
           depend
           intirely
           upon
           the
           Affections
           .
           Which
           when
           regular
           ,
           that
           is
           ,
           moderated
           and
           directed
           by
           reason
           ,
           are
           indeed
           of
           good
           use
           to
           the
           Soul
           ,
           in
           that
           they
           serve
           to
           incite
           her
           to
           desire
           such
           objects
           which
           she
           well
           know's
           to
           be
           pleasant
           and
           beneficial
           to
           her
           ,
           and
           to
           persist
           in
           that
           desire
           :
           but
           when
           irregular
           ,
           by
           representing
           as
           realy
           good
           ,
           things
           that
           are
           so
           only
           in
           apparence
           ,
           provoke
           her
           to
           erroneous
           Desires
           ,
           and
           in
           persuit
           of
           them
           ,
           to
           Actions
           also
           repugnant
           to
           the
           dictates
           of
           right
           Reason
           ,
           and
           consequently
           to
           peace
           and
           tranquility
           of
           Mind
           .
        
         
           From
           these
           Cogitations
           it
           was
           not
           difficult
           for
           me
           to
           infer
           ,
           that
           the
           whole
           art
           of
           attaining
           unto
           that
           internal
           serenity
           after
           which
           I
           was
           seeking
           ,
           consisteth
           principaly
           in
           
             Directing
             our
             Desires
             aright
          
           ,
           that
           is
           ,
           to
           things
           which
           we
           clearly
           and
           distinctly
           know
           to
           be
           realy
           Good
           :
           and
           that
           the
           only
           way
           so
           to
           direct
           our
           Desires
           ,
           is
           to
           imploy
           our
           Understanding
           or
           Faculty
           of
           Discerning
           ,
           
           which
           God
           hath
           to
           that
           end
           given
           us
           ,
           strictly
           and
           attentively
           to
           examine
           and
           consider
           the
           goodness
           of
           things
           recommended
           to
           us
           by
           our
           Passions
           ,
           before
           we
           determin
           our
           Will
           to
           affect
           and
           persue
           them
           .
           For
           ,
           most
           certain
           it
           is
           ,
           that
           as
           our
           faculty
           of
           Discerning
           ,
           that
           is
           our
           Intellect
           ,
           cannot
           naturaly
           tend
           to
           falsity
           :
           so
           neither
           can
           our
           faculty
           of
           Assenting
           ,
           that
           is
           our
           Will
           ,
           be
           deceived
           ,
           when
           it
           is
           determined
           only
           upon
           objects
           which
           we
           clearly
           and
           distinctly
           understand
           ;
           and
           where
           our
           Will
           is
           not
           misplaced
           ,
           there
           can
           be
           no
           just
           cause
           of
           Perturbation
           of
           mind
           .
        
         
           Being
           soon
           convinced
           of
           this
           no
           less
           evident
           than
           important
           verity
           ,
           in
           the
           next
           place
           I
           considered
           ,
           that
           if
           our
           inordinate
           Affections
           be
           the
           bitter
           fountain
           from
           whence
           the
           greatest
           part
           of
           ,
           if
           not
           all
           our
           
             practical
             Errors
          
           ,
           and
           by
           consequence
           most
           of
           the
           Evils
           we
           suffer
           ,
           flow
           ;
           and
           if
           as
           the
           diseases
           of
           the
           Body
           ,
           so
           likewise
           
           those
           of
           the
           Mind
           may
           be
           more
           easily
           cured
           ,
           when
           their
           nature
           and
           causes
           are
           understood
           :
           then
           would
           it
           be
           requisite
           for
           me
           first
           to
           inquire
           as
           far
           as
           I
           should
           be
           able
           ,
           into
           the
           
             nature
             ,
             causes
             ,
             motions
             ,
             &c.
          
           of
           the
           Passions
           ,
           before
           I
           proceeded
           further
           in
           my
           research
           after
           the
           most
           powerfull
           Remedies
           against
           their
           Excesses
           .
        
         
           To
           this
           inquiry
           therefore
           I
           diligently
           applied
           myself
           ,
           both
           by
           reading
           and
           meditation
           ;
           by
           Reading
           ,
           that
           I
           might
           recall
           into
           my
           memory
           what
           I
           had
           long
           before
           transcribed
           out
           of
           the
           books
           of
           such
           Authors
           who
           had
           written
           judiciously
           and
           laudably
           of
           the
           Passions
           :
           by
           Meditation
           ,
           that
           I
           might
           examin
           the
           weight
           of
           what
           I
           read
           ,
           by
           comparing
           it
           with
           what
           I
           daily
           observed
           within
           the
           theatre
           of
           my
           own
           breast
           ;
           every
           Man
           living
           being
           naturaly
           so
           sensible
           of
           the
           various
           Commotions
           hapning
           in
           various
           Passions
           ,
           especialy
           more
           violent
           ones
           ,
           that
           some
           have
           held
           ,
           the
           knowledge
           
           of
           their
           nature
           and
           causes
           may
           be
           without
           much
           of
           difficulty
           derived
           from
           thence
           alone
           ,
           without
           any
           help
           from
           foreign
           observations
           .
           And
           while
           I
           proceeded
           in
           this
           course
           ,
           I
           digested
           my
           Collections
           and
           private
           Sentiments
           into
           such
           an
           order
           or
           Method
           which
           seem'd
           to
           me
           most
           convenient
           ,
           aswell
           to
           show
           their
           genuin
           succession
           ,
           and
           mutual
           dependence
           ,
           as
           to
           make
           the
           Antecedents
           support
           the
           Consequents
           ,
           and
           both
           to
           illustrate
           each
           other
           reciprocaly
           .
           I
           put
           them
           also
           into
           a
           dress
           of
           Language
           so
           plain
           and
           familiar
           ,
           as
           may
           alone
           evince
           ,
           my
           design
           was
           to
           write
           of
           this
           Argument
           ,
           neither
           as
           an
           Orator
           ,
           nor
           as
           a
           Moral
           Philosopher
           ,
           but
           only
           as
           a
           Natural
           one
           conversant
           in
           Pathology
           ,
           and
           that
           too
           more
           for
           his
           own
           private
           satisfaction
           ,
           than
           the
           instruction
           of
           others
           .
           And
           thus
           have
           I
           succinctly
           acquainted
           you
           with
           the
           
             Occasion
             ,
             Subject
             ,
             Scope
          
           and
           Stile
           of
           the
           Treatise
           that
           accompanieth
           this
           Epistle
           .
        
         
         
           But
           this
           ,
           Noble
           Sir
           is
           not
           all
           whereof
           I
           ought
           to
           advertise
           you
           ,
           before
           you
           come
           to
           open
           the
           Treatise
           itself
           .
           There
           remain
           yet
           two
           or
           three
           things
           more
           ,
           which
           it
           imports
           me
           to
           offer
           to
           your
           notice
           ,
           as
           Preparatives
           against
           prejudice
           .
        
         
           ONE
           is
           ,
           that
           if
           in
           the
           preliminary
           part
           of
           the
           Discourse
           ,
           where
           it
           was
           necessary
           for
           me
           to
           investigate
           the
           
             Subjectum
             Primarium
          
           of
           the
           Passions
           ,
           I
           have
           declared
           my
           assent
           to
           their
           opinion
           ,
           who
           hold
           that
           in
           every
           individual
           Man
           ,
           there
           are
           two
           distinct
           Souls
           ,
           coexistent
           ,
           conjoined
           ,
           and
           cooperating
           ;
           one
           ,
           only
           Rational
           ,
           by
           which
           he
           is
           made
           a
           Reasonable
           creature
           ;
           the
           other
           ,
           Sensitive
           ,
           by
           virtue
           whereof
           he
           participateth
           also
           of
           Life
           and
           Sense
           :
           I
           did
           so
           chiefly
           for
           these
           two
           reasons
           .
        
         
           First
           ,
           it
           seem'd
           to
           me
           unintelligible
           ,
           how
           an
           Agent
           incorporeal
           ,
           but
           not
           infinite
           ,
           such
           as
           the
           Rational
           Soul
           by
           her
           excellent
           faculties
           and
           proper
           
           acts
           appear's
           to
           be
           ,
           can
           act
           physicaly
           in
           and
           upon
           a
           gross
           and
           ponderous
           body
           ,
           such
           as
           ours
           are
           ,
           immediately
           or
           without
           the
           mediation
           of
           a
           third
           thing
           ;
           which
           though
           corporeal
           too
           ,
           may
           yet
           be
           of
           a
           substance
           so
           refined
           and
           subtil
           ,
           as
           to
           approach
           somwhat
           neerer
           to
           the
           nature
           of
           a
           pure
           Spirit
           ,
           than
           the
           body
           itself
           doth
           :
           and
           therefore
           for
           the
           more
           probable
           explication
           of
           the
           Phenomena
           of
           the
           Passions
           which
           are
           not
           raised
           in
           the
           Rational
           Soul
           ,
           I
           found
           myself
           obliged
           to
           admit
           her
           to
           have
           a
           Sensitive
           one
           conjoyned
           with
           her
           ,
           to
           receive
           her
           immediate
           suggestions
           ,
           and
           to
           actuate
           the
           body
           according
           to
           her
           soveraign
           will
           and
           pleasure
           ;
           there
           being
           less
           of
           disparity
           betwixt
           the
           most
           thin
           and
           subtil
           bodies
           of
           Light
           and
           Flame
           (
           whereof
           many
           eminent
           Philosophers
           have
           conceived
           a
           Sensitive
           Soul
           to
           consist
           )
           and
           a
           substance
           purely
           Spiritual
           ,
           than
           between
           a
           pure
           spirit
           and
           a
           gross
           ,
           heavy
           body
           ,
           as
           ours
           is
           .
        
         
         
           Secondly
           it
           seem'd
           to
           me
           no
           less
           unconceivable
           ,
           whence
           that
           dismal
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           or
           
             intestin
             war
          
           which
           every
           Man
           too
           frequently
           feels
           within
           himself
           ,
           and
           whereof
           even
           
             St.
             Paul
          
           himself
           so
           sadly
           complained
           ,
           when
           (
           
             in
             Epist.
             ad
             Roman
             .
             cap.
          
           3.
           )
           he
           cries
           out
           ,
           
             video
             aliam
             legem
             in
             membris
             meis
             repugnantem
             legi
             mentis
             meae
          
           ;
           should
           arise
           ,
           if
           not
           from
           a
           Duumvirate
           as
           it
           were
           of
           Rulers
           contending
           for
           superiority
           within
           us
           ,
           and
           inclining
           us
           two
           contrary
           ways
           at
           once
           .
           For
           ,
           to
           conceive
           that
           one
           and
           the.
           same
           Simple
           thing
           ,
           such
           as
           the
           Reasonable
           Soul
           is
           rightly
           presumed
           to
           be
           ,
           can
           be
           repugnant
           to
           itself
           ,
           or
           at
           one
           and
           the
           same
           time
           be
           possessed
           with
           opposite
           affections
           ;
           is
           manifestly
           absurd
           .
           There
           are
           indeed
           ,
           who
           to
           evade
           this
           absurdity
           ,
           imagine
           it
           possible
           ,
           that
           of
           one
           and
           the
           same
           Rational
           ,
           simple
           Soul
           ,
           there
           may
           be
           two
           distinct
           Faculties
           or
           powers
           opposite
           each
           to
           other
           ,
           from
           whose
           
           clashings
           and
           contrary
           inclinations
           this
           civil
           war
           may
           proceed
           .
           But
           to
           oblige
           us
           to
           swallow
           this
           palpable
           contradiction
           ,
           these
           Men
           ought
           to
           have
           reconciled
           those
           two
           repugnant
           notions
           of
           Simple
           and
           Compound
           ;
           and
           to
           have
           told
           us
           ,
           why
           in
           the
           same
           simple
           substance
           of
           fire
           there
           cannot
           likewise
           be
           two
           mutualy
           repugnant
           faculties
           ,
           heat
           and
           cold
           .
           In
           a
           Mixed
           body
           there
           may
           be
           ,
           I
           confess
           ,
           opposite
           faculties
           ;
           and
           therefore
           the
           like
           may
           be
           imagined
           also
           in
           the
           Rational
           Soul
           ,
           if
           she
           be
           conceived
           to
           be
           of
           a
           mixed
           or
           compound
           nature
           :
           but
           this
           is
           against
           their
           own
           supposition
           ,
           and
           destructive
           to
           the
           natural
           immortality
           of
           the
           Soul.
           What
           then
           can
           remain
           to
           cause
           this
           dire
           war
           daily
           observed
           within
           us
           ,
           betwixt
           the
           allurements
           of
           our
           Sense
           ,
           on
           one
           side
           ,
           and
           the
           grave
           dictates
           of
           our
           Mind
           ,
           on
           the
           other
           ;
           but
           two
           distinct
           Agents
           ,
           the
           Rational
           Soul
           and
           the
           Sensitive
           ,
           coexistent
           within
           us
           ,
           and
           hotly
           contending
           
           about
           the
           conduct
           of
           our
           Will
           ?
        
         
           But
           You
           ,
           Sir
           ,
           will
           perhaps
           tell
           me
           ,
           there
           may
           another
           ,
           and
           that
           a
           more
           probable
           cause
           be
           given
           of
           this
           hostility
           ;
           and
           that
           the
           searching
           wit
           of
           
             Monsieur
             des
             Cartes
          
           hath
           been
           so
           happy
           to
           discover
           what
           it
           is
           ,
           
             in
             libr.
             de
             Passion
             .
             part
             .
          
           1.
           art
           .
           47.
           where
           he
           thus
           reasoneth
           .
           
             In
             no
             other
             thing
             
               (
               saith
               he
            
             )
             but
             in
             the
             repugnancy
             that
             is
             between
             the
             motions
             which
             the
             Body
             by
             its
             spirits
             ,
             and
             those
             which
             the
             Soul
             by
             her
             will
             ,
             do
             at
             the
             same
             time
             endeavour
             to
             excite
             in
             the
             
               Glandula
               Pinealis
            
             in
             the
             brain
             ,
             consist
             all
             the
             Conflicts
             which
             Men
             commonly
             imagin
             betwixt
             the
             inferior
             part
             of
             the
             Soul
             ,
             which
             is
             named
             the
             Sensitive
             ,
             and
             the
             Superior
             ,
             which
             is
             called
             the
             Rational
             ,
             or
             betwixt
             the
             
               appetites
               natural
            
             and
             the
             will.
             For
             ,
             in
             us
             there
             is
             only
             one
             Soul
             ,
             which
             hath
             in
             her
             no
             variety
             of
             parts
             :
             the
             same
             that
             is
             Sensitive
             ,
             is
             also
             Rational
             ,
             
             and
             all
             the
             appetites
             thereof
             are
             volitions
             .
             The
             Error
             by
             which
             divers
             persons
             as
             it
             were
             ,
             that
             are
             for
             the
             most
             part
             mutualy
             contrary
             ,
             come
             to
             be
             imposed
             upon
             her
             ;
             hath
             proceeded
             only
             from
             hence
             ,
             that
             hitherto
             her
             functions
             have
             not
             been
             sufficiently
             distinguished
             from
             the
             functions
             of
             the
             Body
             ;
             to
             which
             alone
             is
             to
             be
             ascribed
             all
             that
             can
             be
             observed
             in
             us
             to
             be
             repugnant
             to
             our
             reason
             .
             So
             that
             here
             is
             no
             other
             Contrast
             ,
             but
             that
             when
             the
             Glandule
             seated
             in
             the
             middle
             of
             the
             brain
             ,
             is
             impell'd
             on
             one
             part
             by
             the
             Soul
             ,
             and
             on
             the
             other
             by
             the
             
               Spirits
               Animal
            
             ,
             which
             are
             nothing
             but
             bodies
             ,
             as
             I
             have
             before
             declared
             :
             it
             often
             happens
             ,
             that
             those
             two
             impulses
             or
             impressions
             are
             contrary
             each
             to
             other
             ,
             and
             that
             the
             strongger
             hindereth
             the
             effect
             of
             the
             weaker
             .
             Now
             there
             may
             be
             distinguished
             two
             kinds
             of
             motions
             excited
             in
             the
             Glandule
             by
             the
             spirits
             :
             
             some
             represent
             to
             the
             Soul
             objects
             that
             move
             the
             Senses
             ,
             or
             impressions
             found
             in
             the
             brain
             ,
             and
             use
             no
             force
             upon
             the
             
               will
               ;
               others
            
             use
             force
             ,
             namely
             those
             that
             make
             the
             Passions
             ,
             or
             the
             motions
             of
             the
             body
             that
             accompany
             them
             .
             And
             as
             for
             the
             first
             ;
             though
             they
             often
             hinder
             the
             actions
             of
             the
             Soul
             ,
             or
             be
             hindered
             by
             them
             ;
             yet
             because
             they
             are
             not
             directly
             contrary
             ,
             there
             is
             no
             strife
             or
             contention
             observed
             in
             them
             :
             but
             only
             betwixt
             the
             last
             and
             the
             Wills
             that
             are
             repugnant
             to
             them
             ;
             for
             Example
             ,
             betwixt
             the
             endeavour
             by
             which
             the
             spirits
             impell
             the
             Glandule
             to
             induce
             upon
             the
             Soul
             a
             desire
             of
             some
             one
             thing
             ,
             and
             that
             by
             which
             the
             Soul
             repells
             the
             same
             Glandule
             by
             her
             will
             to
             avoid
             it
             .
             And
             this
             chiefly
             demonstrateth
             this
             strife
             ,
             that
             since
             the
             will
             hath
             not
             power
             (
             as
             hath
             been
             already
             shown
             )
             to
             excite
             Passions
             directly
             ,
             the
             Soul
             
             is
             therefore
             compell'd
             to
             use
             art
             ,
             and
             to
             apply
             herself
             to
             the
             consideration
             of
             various
             things
             successively
             .
             Whence
             if
             it
             happen
             that
             any
             one
             of
             those
             various
             things
             hath
             the
             force
             of
             changing
             for
             a
             moment
             the
             cours
             of
             the
             spirits
             ;
             it
             may
             so
             fall
             out
             ,
             that
             the
             next
             thing
             that
             occurs
             to
             be
             considered
             ,
             may
             want
             the
             like
             force
             ,
             and
             the
             spirits
             may
             resume
             their
             former
             cours
             ,
             because
             the
             precedent
             disposition
             in
             the
             nerves
             ,
             in
             the
             heart
             ,
             and
             in
             the
             blood
             ,
             hath
             not
             been
             changed
             :
             whereby
             it
             comes
             to
             pass
             ,
             that
             the
             Soul
             almost
             in
             the
             same
             moment
             feels
             herself
             impell'd
             to
             desire
             and
             decline
             the
             same
             thing
             .
             And
             this
             hath
             given
             Men
             occasion
             of
             imagining
             in
             the
             Soul
             two
             powers
             mutualy
             repugnant
             .
             But
             yet
             there
             may
             be
             conceived
             a
             certain
             Conflict
             in
             this
             ,
             that
             oftentimes
             the
             same
             cause
             that
             exciteth
             some
             Passion
             in
             the
             Soul
             ,
             exciteth
             also
             in
             the
             Body
             
             some
             certain
             motions
             ,
             whereunto
             the
             Soul
             contributeth
             nothing
             at
             all
             ,
             and
             which
             she
             stops
             ,
             or
             endevours
             to
             stop
             ,
             so
             soon
             as
             she
             observes
             them
             :
             as
             is
             manifest
             from
             experience
             ,
             when
             that
             which
             exciteth
             Fear
             ,
             causeth
             also
             the
             spirits
             to
             flow
             into
             the
             Muscles
             that
             serve
             to
             move
             the
             leggs
             to
             flight
             ;
             and
             occasioneth
             the
             will
             of
             exercising
             Courage
             to
             stop
             them
             .
          
        
         
           To
           this
           Objection
           therefore
           I
           answer
           (
           1.
           )
           that
           had
           this
           excellent
           Man
           ,
           
             Monsieur
             des
             Cartes
          
           been
           but
           half
           as
           conversant
           in
           Anatomy
           ,
           as
           he
           seems
           to
           have
           been
           in
           Geometry
           ,
           doubtles
           he
           would
           never
           have
           lodged
           so
           noble
           a
           guest
           as
           the
           Rational
           Soul
           ,
           in
           so
           incommodious
           a
           closet
           of
           the
           brain
           ,
           as
           the
           
             Glandula
             Pincalis
          
           is
           ;
           that
           use
           whereof
           hath
           been
           demonstrated
           to
           be
           no
           other
           but
           to
           receive
           into
           its
           spongy
           cavities
           ,
           from
           two
           little
           nerves
           ,
           a
           certain
           serous
           Excrement
           ,
           and
           to
           exonerate
           the
           same
           again
           
           into
           its
           vein
           ,
           which
           nature
           hath
           therefore
           made
           much
           larger
           than
           the
           artery
           that
           accompanieth
           it
           ;
           and
           which
           having
           no
           Communication
           with
           the
           external
           organs
           of
           the
           Senses
           ,
           cannot
           with
           any
           colour
           of
           reason
           be
           thought
           the
           part
           of
           the
           brain
           ,
           wherein
           the
           Soul
           exerciseth
           her
           principal
           faculties
           of
           judging
           and
           commanding
           .
           (
           2.
           )
           This
           Glandule
           which
           he
           supposeth
           to
           be
           so
           easily
           flexible
           and
           yielding
           to
           contrary
           impulses
           ,
           is
           not
           loosely
           suspended
           ,
           but
           fixed
           :
           so
           that
           whoever
           hath
           once
           beheld
           the
           solid
           basis
           ,
           strong
           consistence
           ,
           and
           firm
           connexion
           thereof
           ,
           will
           hardly
           ever
           be
           brought
           to
           allow
           it
           capable
           of
           any
           impulse
           to
           either
           side
           ,
           though
           by
           the
           greatest
           Hurricano
           of
           spirits
           imaginable
           ;
           much
           less
           by
           every
           light
           motion
           of
           them
           excited
           by
           external
           objects
           affecting
           the
           senses
           .
           (
           3
           )
           Though
           we
           should
           grant
           this
           Gland
           to
           be
           both
           the
           Throne
           of
           the
           Soul
           ,
           and
           most
           easily
           flexible
           every
           way
           :
           
           yet
           hath
           
             Des
             Cartes
          
           left
           it
           still
           unconceivable
           ,
           how
           an
           Immaterial
           Agent
           ,
           not
           infinite
           ,
           comes
           to
           move
           by
           impuls
           a
           solid
           body
           ,
           without
           the
           mediation
           of
           a
           third
           thing
           that
           is
           less
           disparil
           or
           disproportionate
           to
           both
           .
           Now
           these
           things
           duely
           considered
           ,
           you
           will
           (
           I
           presume
           )
           no
           longer
           imagine
           the
           Conflicts
           or
           Combats
           that
           frequently
           happen
           within
           us
           betwixt
           the
           Rational
           and
           Sensitive
           Appetites
           ,
           to
           consist
           only
           in
           the
           repugnancy
           of
           the
           impulses
           of
           this
           little
           Glandule
           by
           the
           Spirits
           on
           one
           side
           ,
           to
           those
           of
           the
           same
           Glandule
           by
           the
           Soul
           on
           the
           other
           .
           Besides
           ,
           that
           the
           Soul
           hath
           power
           to
           excite
           Corporeal
           Passions
           directly
           ,
           that
           is
           ,
           without
           considering
           successively
           various
           things
           ;
           is
           manifest
           from
           her
           soveraignity
           over
           the
           body
           ,
           which
           in
           all
           voluntary
           actions
           is
           absolute
           and
           uncontrollable
           ;
           and
           in
           the
           very
           instance
           of
           Fear
           alleadged
           by
           our
           Author
           ,
           where
           she
           determineth
           her
           Will
           to
           Courage
           to
           
           oppose
           the
           danger
           suggested
           ,
           instantly
           and
           without
           running
           through
           a
           long
           series
           of
           various
           considerations
           ,
           for
           which
           she
           then
           hath
           not
           time
           sufficient
           .
           However
           ,
           evident
           enough
           it
           is
           ,
           that
           this
           conceipt
           of
           repugnant
           impulses
           of
           this
           Gland
           in
           the
           brain
           ,
           is
           so
           far
           from
           giving
           light
           to
           the
           reason
           of
           the
           Conflict
           here
           considered
           ,
           that
           it
           rather
           augmenteth
           the
           obscurity
           thereof
           ,
           by
           implying
           two
           contrary
           Appetites
           or
           Wills
           in
           one
           and
           the
           same
           Soul
           ,
           at
           one
           and
           the
           same
           time
           :
           Whereas
           the
           supposition
           of
           two
           Souls
           mutually
           opposing
           each
           others
           Appetites
           ,
           doth
           render
           the
           same
           intelligible
           .
        
         
           Against
           this
           opinion
           of
           a
           
             Duality
             of
          
           Souls
           in
           one
           Man
           ,
           some
           have
           (
           I
           well
           know
           )
           with
           not
           a
           little
           confidence
           urged
           the
           Sentence
           of
           some
           of
           the
           Fathers
           ,
           yea
           and
           of
           whole
           Councils
           condemning
           all
           who
           should
           assert
           it
           ;
           and
           more
           particularly
           Concil
           .
           8.
           act
           .
           10.
           
           
             Vienn
             .
             in
             Clem.
          
           VII
           .
           
             &
             Lateran
          
           .
           3.
           sess
           .
           8.
           
        
         
         
           But
           this
           ,
           Sir
           ,
           is
           
             Brutum
             fulmen
          
           ,
           dangerous
           to
           none
           ,
           terrible
           only
           to
           the
           Unlearned
           .
           For
           ,
           to
           any
           understanding
           reader
           of
           those
           decrees
           ,
           it
           is
           clearly
           manifest
           ,
           that
           the
           edge
           of
           them
           is
           turned
           against
           first
           the
           doctrin
           of
           the
           Maniches
           holding
           two
           human
           Souls
           in
           every
           individual
           Man
           ;
           one
           polluted
           with
           the
           stain
           of
           vices
           ,
           and
           derived
           from
           an
           evil
           principle
           ;
           the
           other
           incontaminate
           ,
           and
           proceeding
           immediately
           from
           God
           ,
           yea
           more
           ,
           a
           particle
           of
           the
           Divine
           Essence
           itself
           ;
           then
           the
           Platonics
           also
           ,
           and
           Averrhoists
           ,
           teaching
           that
           the
           Rational
           Soul
           is
           not
           man's
           
             forma
             informans
          
           ,
           but
           part
           of
           the
           
             Anima
             Mundi
          
           or
           Universal
           Soul
           :
           but
           not
           against
           the
           asserters
           of
           two
           Souls
           coexistent
           ,
           one
           simply
           Reasonable
           ,
           the
           other
           merely
           Sensitive
           ,
           in
           every
           single
           person
           ,
           in
           that
           innocent
           sense
           I
           deliver
           it
           .
           And
           thus
           have
           the
           same
           Decrees
           been
           judiciously
           interpreted
           by
           the
           religious
           Philosophers
           of
           the
           
           Collegue
           of
           Conimbra
           ;
           who
           as
           of
           all
           Men
           they
           have
           discoursed
           most
           acutely
           and
           profoundly
           of
           this
           Argument
           ;
           so
           have
           they
           with
           greatest
           moderation
           treated
           the
           Defendents
           of
           this
           opinion
           by
           me
           here
           embraced
           .
           For
           (
           in
           1.
           
             de
             Generat
             .
             cap.
          
           4.
           quaest
           .
           21.
           art
           .
           2.
           )
           though
           they
           expresly
           avow
           their
           adherence
           rather
           to
           the
           common
           belief
           of
           the
           singularity
           of
           the
           Human
           Soul
           ,
           as
           most
           consentaneous
           to
           the
           sense
           of
           the
           Church
           :
           yet
           they
           declare
           also
           ,
           that
           the
           contrary
           opinion
           ought
           not
           to
           be
           censured
           as
           heretical
           or
           erroneous
           .
        
         
           Why
           therefore
           should
           I
           fear
           to
           espouse
           it
           ?
           especially
           if
           to
           the
           reasons
           here
           urged
           ,
           and
           others
           no
           less
           considerable
           alledged
           by
           me
           in
           the
           third
           Section
           of
           the
           Treatise
           to
           which
           this
           Epistle
           invites
           you
           ,
           be
           added
           for
           confirmation
           ,
           that
           so
           celebrated
           text
           of
           St.
           
             Paul
             (
             ad
             Thessal
          
           .
           1.
           cap.
           5.
           vers
           .
           23.
           )
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             integer
             vester
             
             Spiritus
             ,
             &
             anima
             ,
             &
             corpus
             ,
             &c.
          
           Where
           our
           most
           learned
           
             Dr.
             Hammond
          
           of
           pious
           memory
           (
           in
           his
           Annotations
           on
           the
           place
           )
           conceives
           the
           Apostle
           to
           divide
           the
           whole
           Man
           into
           three
           constituent
           parts
           ,
           viz.
           the
           Body
           ,
           which
           comprehendeth
           the
           flesh
           and
           members
           ;
           the
           
             Vital
             Soul
          
           ,
           which
           being
           also
           Animal
           or
           Sensitive
           ,
           is
           common
           likewise
           to
           Brutes
           ;
           and
           the
           Spirit
           ,
           by
           which
           is
           denoted
           the
           Reasonable
           Soul
           originally
           created
           by
           God
           ,
           infused
           into
           the
           body
           ,
           and
           from
           thence
           after
           death
           to
           return
           to
           God
           ;
           and
           this
           genuin
           exposition
           of
           his
           he
           confirms
           by
           agreeing
           testimonies
           both
           of
           Ethnic
           Philosophers
           ,
           and
           some
           ancient
           Fathers
           .
        
         
           To
           these
           give
           me
           leave
           to
           super-add
           
             (
             ex
             abundanti
          
           )
           the
           concordant
           suffrages
           of
           three
           eminent
           Philosophers
           of
           our
           own
           age
           ;
           namely
           the
           
             Lord
             Chancellor
             Bacon
          
           ,
           who
           (
           in
           his
           4
           
             Book
             of
             the
             Advancement
             of
             Learning
             ,
             chap.
          
           3.
           )
           gravely
           discoursing
           
           of
           the
           parts
           of
           Knowledge
           concerning
           the
           Mind
           or
           Soul
           of
           Man
           ,
           divideth
           it
           into
           that
           which
           declares
           the
           nature
           of
           the
           Reasonable
           Soul
           ,
           which
           is
           a
           thing
           Divine
           ;
           and
           that
           which
           treateth
           of
           the
           Unreasonable
           Soul
           ,
           which
           is
           common
           to
           us
           with
           Beasts
           :
           and
           then
           proceeds
           to
           affirm
           at
           large
           ,
           that
           the
           former
           hath
           its
           original
           from
           the
           inspiration
           or
           breath
           of
           God
           ;
           the
           later
           ,
           from
           the
           matrices
           of
           the
           Elements
           :
           the
           
             immortal
             Gassendus
             ,
             de
             Physiologia
             Epicuri
             ,
             cap.
             de
             Animae
             sede
             ,
             Passionibms
             Animi
             ,
             &c.
          
           and
           the
           now
           flourishing
           
             Dr.
             Willis
             ,
             in
             libr.
             de
             Anima
             Brutorum
             cap.
          
           7.
           whose
           words
           I
           forbear
           to
           transcribe
           ,
           out
           of
           design
           to
           increase
           your
           satisfaction
           ,
           by
           obliging
           you
           to
           read
           them
           at
           your
           leisure
           in
           the
           places
           cited
           .
           Now
           if
           solid
           Reasons
           ,
           Authority
           Divine
           ,
           and
           the
           judgment
           of
           many
           sublime
           Wits
           and
           profound
           Philosophers
           ,
           aswell
           Ancient
           as
           Modern
           ,
           be
           of
           any
           weight
           to
           recommend
           this
           neither
           heretical
           ,
           
           nor
           improbable
           opinion
           to
           me
           ;
           certainly
           I
           need
           not
           blush
           to
           incline
           thereunto
           .
           Notwithstanding
           this
           ,
           I
           recount
           the
           same
           
             tanquam
             in
             Hypothesi
          
           ,
           only
           as
           a
           supposition
           convenient
           to
           solve
           the
           Phenomena
           of
           the
           Passions
           ;
           not
           as
           an
           article
           of
           my
           faith
           :
           nor
           had
           I
           so
           importunely
           insisted
           thus
           long
           upon
           arguments
           to
           justify
           my
           approbation
           thereof
           ,
           in
           this
           Letter
           ;
           had
           I
           not
           ,
           through
           want
           of
           Books
           ,
           omitted
           to
           doe
           it
           where
           I
           ought
           ,
           in
           the
           III.
           Section
           of
           the
           Discourse
           itself
           .
           ¶
        
         
           The
           SECOND
           advertisement
           I
           owe
           you
           ,
           Friend
           ,
           is
           this
           ,
           that
           the
           greatest
           part
           of
           what
           is
           delivered
           in
           the
           same
           Discourse
           ,
           concerning
           the
           nature
           ,
           substance
           ,
           faculties
           ,
           Knowledge
           ,
           &c.
           of
           a
           Sensitive
           Soul
           ,
           hath
           been
           borrowed
           from
           that
           elaborate
           work
           of
           our
           Learned
           
             Dr.
             Willis
             de
             Anima
             Brutorum
          
           ,
           lately
           published
           .
           Which
           I
           hold
           my self
           bound
           here
           ingeniously
           to
           acknowledge
           
           left
           otherwise
           you
           might
           justly
           condemn
           me
           as
           a
           Plagiary
           ,
           and
           that
           I
           may
           invite
           you
           also
           to
           the
           pleasure
           of
           attentively
           reading
           that
           useful
           Book
           .
           Wherein
           I
           found
           great
           part
           of
           what
           I
           had
           formerly
           read
           of
           that
           subject
           in
           various
           Authors
           ,
           so
           well
           collected
           ,
           digested
           and
           explained
           ;
           that
           I
           chose
           from
           thence
           to
           copy
           an
           image
           of
           the
           Sensitive
           Soul
           of
           Man
           ,
           whereupon
           I
           was
           often
           to
           reflect
           my
           thoughts
           ,
           while
           I
           fate
           to
           describe
           the
           most
           remarkable
           of
           the
           Passions
           to
           which
           it
           is
           liable
           :
           and
           this
           I
           did
           the
           rather
           ,
           because
           at
           that
           time
           I
           had
           by
           me
           no
           other
           Book
           of
           the
           same
           subject
           .
        
         
           You
           are
           not
           therefore
           to
           look
           upon
           the
           Description
           of
           the
           nature
           and
           affections
           of
           a
           Sensitive
           Soul
           therein
           delivered
           ,
           as
           a
           supposition
           newly
           excogitated
           ,
           and
           unheard
           of
           by
           former
           ages
           .
           For
           to
           Men
           conversant
           in
           the
           Theories
           of
           Physiologists
           concerning
           
           that
           Subject
           ,
           it
           is
           well
           known
           ,
           that
           all
           the
           Ancients
           were
           so
           far
           from
           holding
           the
           Soul
           of
           a
           Brute
           to
           be
           other
           than
           Corporeal
           ,
           that
           they
           for
           the
           most
           part
           taught
           their
           Disciples
           ,
           that
           the
           Soul
           of
           Man
           was
           so
           too
           :
           except
           a
           few
           of
           them
           ,
           namely
           
             Pythagoras
             ,
             Plato
          
           ,
           and
           in
           some
           favourable
           sense
           Aristotle
           (
           when
           he
           defined
           the
           Soul
           by
           that
           enigmatical
           term
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           )
           and
           his
           Sectators
           ,
           Aristoxenus
           and
           Dicaearchus
           ,
           when
           they
           called
           it
           a
           Harmony
           .
           True
           it
           is
           indeed
           ,
           they
           were
           much
           divided
           in
           their
           opinions
           about
           the
           Substance
           or
           Matter
           of
           a
           Soul
           ;
           some
           imagining
           it
           to
           be
           of
           Fire
           ,
           as
           
             Heraclitus
             ,
             Democritus
             ,
             Hipparchus
          
           ,
           and
           the
           Stoicks
           ;
           some
           conceiving
           it
           to
           be
           on
           the
           contrary
           ,
           of
           a
           Watery
           nature
           ,
           as
           Hippon
           ,
           and
           Thales
           ;
           others
           fancying
           it
           to
           be
           composed
           of
           Water
           and
           Earth
           ,
           as
           Xenophanes
           ;
           others
           ,
           of
           Earth
           and
           Fire
           ,
           as
           Parmenides
           ;
           others
           again
           ,
           of
           all
           the
           four
           Elements
           ,
           as
           Empedocles
           :
           
           and
           yet
           notwithstanding
           they
           unanimously
           consented
           in
           these
           points
           ,
           that
           this
           Corporeal
           Soul
           is
           divisible
           ;
           composed
           of
           particles
           extremely
           small
           ,
           subtil
           and
           active
           ;
           diffused
           through
           or
           coextens
           to
           the
           whole
           body
           wherein
           it
           is
           contained
           ;
           produced
           at
           first
           by
           generation
           out
           of
           the
           seed
           of
           the
           parents
           ;
           perpetualy
           recruited
           or
           regenerated
           out
           of
           the
           purest
           and
           most
           spirituous
           part
           of
           the
           nourishment
           ;
           subject
           to
           Contraction
           and
           Expansion
           in
           passions
           ;
           and
           finally
           dissolved
           or
           extinguished
           by
           death
           .
           If
           you
           doubt
           of
           the
           truth
           of
           what
           I
           here
           say
           ,
           I
           know
           not
           how
           more
           easily
           to
           convince
           you
           ,
           than
           by
           referring
           you
           to
           the
           incomparable
           
             Gassendus
             in
             Lib.
          
           10.
           
           
             Diogen
             .
             Laert.
             cap.
             de
             natura
             ,
             contexturàque
             Animae
             ad
             mentem
             Epicuri
             :
          
           where
           you
           find
           the
           same
           more
           amply
           delivered
           .
        
         
           Meanwhile
           suffer
           me
           to
           recite
           a
           pertinent
           and
           memorable
           text
           of
           the
           
           Lord
           Verulam's
           (
           of
           the
           Advancement
           of
           Learning
           Book
           4.
           
           Chap.
           3.
           )
           that
           now
           comes
           into
           my
           head
           .
           
             The
             Sensible
             Soul
             (
             saith
             he
             )
             must
             needs
             be
             granted
             to
             be
             a
             Corporeal
             substance
             ,
             attenuated
             by
             heat
             and
             made
             invisible
             .
             I
             say
             ,
             a
             thin
             ,
             gentle
             gale
             of
             wind
             swell'd
             and
             blown
             up
             from
             some
             flamy
             and
             and
             airy
             nature
             ;
             indued
             with
             the
             softness
             of
             aire
             to
             receive
             impression
             ,
             and
             with
             the
             vigour
             of
             fire
             to
             embrace
             action
             ;
             nourished
             partly
             by
             an
             oyly
             ,
             partly
             by
             a
             watery
             substance
             ;
             spread
             over
             the
             body
             ;
             residing
             (
             in
             perfect
             creatures
             )
             chiefly
             in
             the
             head
             ;
             running
             through
             the
             nerves
             ;
             refreshed
             and
             repaired
             by
             the
             spirituous
             part
             of
             the
             blood
             of
             the
             arteries
             :
             as
             
               Bernardinus
               Telesius
               (
               de
               rerum
               natura
               lib.
            
             5.
             )
             and
             his
             Scholar
             
               Augustinus
               Donius
            
             have
             delivered
             it
             .
          
        
         
           And
           as
           for
           the
           Bipartition
           of
           this
           Sensitive
           Soul
           into
           two
           principle
           
           members
           as
           it
           were
           ,
           or
           active
           sourses
           ;
           vix
           .
           the
           Fiery
           part
           ,
           upon
           which
           Life
           depends
           ;
           and
           the
           Lucid
           ,
           from
           whence
           all
           the
           faculties
           Animal
           are
           ,
           like
           so
           many
           distinct
           rayes
           of
           light
           ,
           derived
           :
           I
           will
           not
           affirm
           it
           to
           be
           very
           ancient
           :
           but
           yet
           methinks
           ,
           I
           discern
           more
           than
           a
           shadow
           thereof
           in
           some
           lines
           of
           the
           same
           most
           acute
           
             Lord
             Bacon
             (
             de
             vita
             &
             morte
             ,
             explicatione
             canonis
             quartae
          
           )
           which
           are
           these
           .
        
         
           Spiritus
           vitalis
           
             omnis
             sibi
             continuatur
             ,
             per
             quosdam
             canales
             ,
             per
             quos
             permeat
             ,
             nec
             totaliter
             intercipitur
             .
             Atque
             hic
             Spiritus
             etiam
             duplex
             est
          
           :
           alter
           ramosus
           
             tantum
             ,
             permeans
             per
             parvos
          
           ductus
           ,
           
             &
             tanquam
             lineas
          
           ;
           alter
           
             habet
             etiam
          
           cellam
           ,
           
             ut
             non
             tantum
             sibi
             continuetur
             ,
             sed
             etiam
             congregetur
             in
             spatio
             aliquo
             cavo
             ,
             in
             bene
             magna
             quantitate
             ,
             pro
             analogia
             corporis
             ;
             atque
             in
             illa
          
           cella
           
             est
             fons
             rivulorum
             ,
             qui
             inde
             deducantur
             .
             Ea
             cella
             praecipue
             est
             in
             ventriculis
             cerebri
             ,
             
             qui
             in
             animalibus
             magis
             ignobilioribus
             angusti
             sunt
             ;
             adeo
             ut
             videantur
             spiritus
             per
             universum
             corpus
          
           fusi
           ,
           
             potius
             quam
          
           cellulati
           :
           
             ut
             cernere
             est
             in
          
           Serpentibus
           ,
           
             Anguillis
             ,
             Muscis
             ,
             quorum
             singulae
             portiones
             abscissae
             moventur
             diu
             :
             etiam
          
           Aves
           
             diutius
             ,
             capitibus
             avulsis
             ,
             subsultant
             ;
             quoniam
             parva
             habeant
             capita
             ,
             &
             parvas
             cellas
             .
             At
             animalia
             nobiliora
             ventriculos
             eos
             habent
             ampliores
             ;
             &
             maximè
             omnium
          
           Homo
           .
           Alterum
           
             discrimen
             inter
             spiritus
             est
             ,
             quod
             spiritus
          
           Vitalis
           
             nonnullam
             habeat
          
           incensionem
           ,
           
             atque
             sit
             tanquam
             aura
             composita
             ex
             flamma
             ,
             &
             aere
             ;
             quemadmodum
             succi
             animalium
             habeant
             &
             oleum
             ,
             &
             aquam
             .
             At
             illa
          
           incensio
           
             peculiares
             praebet
          
           motus
           ,
           &
           facultates
           .
           
             Etenim
             &
             fumus
             inflammabilis
             ,
             etiam
             ante
             flammam
             conceptam
             ,
             calidus
             est
             ,
             tenuis
             ,
             mobilis
             :
             &
             tamen
             alia
             res
             est
             ,
             postquam
             facta
             sit
             flamma
             :
             at
          
           incensio
           spirituum
           vitalium
           ,
           
             multis
             partibus
             lenior
             est
             ,
             quàm
             mollissima
             flamma
             ex
             spiritu
             vini
             ,
             
             aut
             alias
             ;
             atque
             insuper
             mixta
             est
             magna
             ex
             parte
             ,
             cum
             substantia
             aerea
             ;
             ut
             sit
             &
          
           flammeae
           ,
           &
           aereae
           
             naturae
             mysterium
          
           .
        
         
           This
           place
           of
           that
           Prince
           of
           Modern
           Philosophers
           ,
           the
           
             Lord
             St.
             Albans
          
           ,
           conjoyned
           to
           that
           other
           of
           his
           immediately
           precedent
           ,
           seems
           to
           me
           to
           contain
           a
           pourtraiture
           of
           the
           Sensitive
           Soul
           ,
           drawn
           indeed
           as
           in
           perspective
           ,
           in
           colours
           somwhat
           faint
           ,
           and
           not
           accurately
           ground
           ;
           yet
           with
           good
           judgment
           ,
           and
           bold
           strokes
           of
           the
           pencill
           ,
           such
           as
           give
           it
           no
           obscure
           resemblance
           of
           the
           original
           .
           And
           if
           you
           (
           Sir
           )
           please
           to
           compare
           it
           with
           the
           more
           ample
           description
           of
           the
           same
           Sensitive
           Soul
           ,
           lately
           set
           forth
           by
           
             Dr.
             Willis
          
           :
           it
           will
           not
           be
           difficult
           to
           you
           ,
           to
           observe
           ,
           in
           how
           many
           things
           they
           agree
           .
           ¶
        
         
           The
           THIRD
           and
           last
           thing
           whereof
           I
           am
           here
           to
           advertise
           you
           ,
           is
           ,
           that
           in
           the
           description
           of
           many
           of
           the
           Passions
           likewise
           ,
           I
           have
           interwoven
           
           some
           threds
           taken
           from
           the
           webbs
           of
           those
           three
           excellent
           Men
           ,
           
             Gassendus
             ,
             Des
             Cartes
          
           ,
           and
           our
           
             Mr.
             Hobbes
          
           ;
           who
           have
           all
           written
           most
           judiciously
           of
           that
           obstruse
           theme
           .
           Nor
           will
           I
           otherwise
           excuse
           myself
           for
           being
           so
           liberal
           to
           you
           ,
           of
           what
           I
           owe
           to
           the
           bounty
           of
           those
           richer
           Wits
           ;
           than
           by
           reciting
           what
           your
           beloved
           Seneca
           said
           to
           his
           dear
           Lucilius
           ,
           in
           defense
           of
           his
           adopting
           for
           his
           own
           so
           many
           wise
           and
           memorable
           sentences
           of
           his
           ,
           and
           our
           
             Oracle
             ,
             Epicurus
             :
             adhuc
             de
             alieno
             liberalis
             sum
             .
             Quare
             autem
             alienum
             dixi
             ?
             quicquid
             benè
             dictum
             est
             ab
             ullo
             ,
             meum
             est
             .
             Epist.
          
           16.
           
           I
           will
           only
           add
           ,
           as
           a
           reason
           of
           my
           so
           frank
           communication
           of
           these
           unpolished
           papers
           to
           you
           ,
           who
           are
           my
           Lucilius
           ,
           what
           the
           same
           
             Latin
             Stoic
          
           most
           affectionately
           p●ofessed
           to
           his
           ,
           on
           the
           like
           occasion
           :
           
             Ego
             vero
             cupio
             ista
             omnia
             in
             te
             transfundere
             ,
             &
             in
             hoc
             gaudeo
             aliquid
             discere
             ,
             
             ut
             doceam
             .
             Nec
             me
             ulla
             res
             delectabit
             ,
             licet
             eximia
             sit
             &
             salutaris
             ,
             quam
             mihi
             uni
             sciturus
             sim.
             Si
             cum
             hac
             exceptione
             detur
             Sapientia
             ,
             ut
             illam
             inclusam
             teneam
             ,
             nec
             enunciem
             ,
             rejiciam
             .
             Epist.
          
           6.
           ¶
        
      
       
         
         
         
           INDEX
           OF
           THE
           CONTENTS
           .
        
         
           
             SECTION
             .
             I.
             
          
           
             INtroduction
             ,
          
           
             
               Page
               2.
            
             
          
        
         
           
             SECT
             .
             II.
             
          
           
             
               Article
               1
            
             WHat
             kind
             of
             Substance
             a
             Sensitive
             Soul
             may
             be
             conceived
             to
             be
             .
          
           
             
               pag.
               5.
            
             
          
           
             2.
             
             Two
             Reasons
             of
             that
             Supposition
             .
          
           
             
               p.
               6.
            
             
          
           
             3.
             
             Second
             Supposition
             that
             the
             substance
             of
             a
             Sensitive
             Soul
             is
             fiery
             :
          
           
             
               p.
               9.
            
             
          
           
             4.
             
             Because
             Life
             is
             seated
             principaly
             in
             the
             blood
             ;
             and
             can
             no
             more
             than
             fire
             itself
             ,
             subsi●t
             without
             aliment
             and
             ventilation
             ,
          
           
             
               p.
               9.
            
             
          
           
             5.
             
             And
             because
             a
             Sensitive
             Soul
             seems
             to
             be
             first
             formed
             of
             the
             most
             Spirituous
             particles
             of
             the
             same
             seminal
             matter
             ,
             whereof
             the
             body
             itself
             is
             made
             .
          
           
             
               p.
               12.
            
             
          
           
             6.
             
             A
             Sensitive
             Soul
             imagined
             to
             be
             also
             of
             the
             same
             figure
             with
             the
             body
             it
             animates
             .
          
           
             
               p.
               13.
            
             
          
           
             7.
             
             That
             the
             Existence
             of
             a
             Sensitive
             Soul
             d●th
             ,
             ●s
             that
             of
             flame
             ,
             depend
             intirely
             upon
             motion
             .
          
           
             
               p.
               14.
            
             
          
           
             
             8.
             
             That
             the
             first
             Operation
             of
             a
             Sensitive
             Soul
             ,
             is
             the
             Formation
             of
             the
             body
             ,
             according
             to
             the
             modell
             preordained
             by
             nature
             .
          
           
             
               p.
               16.
            
             
          
           
             
               9.
               
               Recapitulation
            
             of
             the
             premises
             .
          
           
             
               p.
               19.
            
             
          
           
             10.
             
             The
             Faculties
             and
             Organs
             of
             a
             Sensitive
             Soul
             ,
             reciprocaly
             inservient
             each
             to
             other
             .
          
           
             
               p.
               20.
            
             
          
           
             11.
             
             A
             twofold
             desire
             or
             inclination
             congenial
             to
             a
             Sensitive
             Soul
             ;
             viz.
             of
             Self-preservation
             ,
             and
             Propagation
             of
             her
             kind
             .
          
           
             
               p.
               22.
            
             
          
           
             12.
             
             To
             what
             various
             Mutations
             and
             irregular
             Commotions
             a
             Sensitive
             Soul
             is
             subject
             ,
             from
             her
             own
             Passions
             ;
          
           
             
               p.
               24.
            
             
          
           
             13.
             
             From
             the
             temperament
             and
             diseases
             of
             the
             body
             ;
          
           
             
               p.
               26.
            
             
          
           
             14.
             
             From
             various
             impressions
             of
             
               external
               objects
            
             ;
             and
             exorbitant
             motions
             of
             the
             Animal
             Spirits
             .
          
           
             
               p.
               27.
            
             
          
           
             15.
             
             The
             various
             Gestures
             of
             a
             Sensitive
             Soul
             ,
             respective
             to
             the
             impressions
             of
             external
             objects
             variously
             affecting
             her
             .
          
           
             
               p.
               28.
            
             
          
           
             16.
             
             An
             inquiry
             concerning
             the
             Knowledge
             whereby
             Brutes
             are
             directed
             in
             actions
             voluntary
             .
          
           
             
               p.
               30.
            
             
          
           
             17.
             
             The
             Knowledge
             of
             Brutes
             ,
             either
             innate
             ,
             or
             acquired
             .
          
           
             
               p.
               39.
            
             
          
           
             18.
             
             That
             Brutes
             are
             directed
             only
             by
             
               natural
               instinct
            
             ,
             in
             all
             actions
             conducing
             either
             to
             their
             own
             preservation
             ,
             or
             to
             the
             propagation
             of
             their
             species
             :
             not
             by
             Reason
             ;
          
           
             
               p.
               41.
            
             
          
           
             19.
             
             Nor
             
               Material
               Necessity
            
             ,
          
           
             
               p.
               43.
            
             
          
        
         
           
           
             SECT
             .
             III.
             
          
           
             1.
             
             THe
             Excellency
             of
             a
             Rational
             Soul.
             
          
           
             
               Pag.
               46.
            
             
          
           
             2.
             
             Manifest
             from
             her
             proper
             Objects
             ,
          
           
             
               p.
               47.
            
             
          
           
             3.
             
             And
             Acts.
             
          
           
             
               p.
               48.
            
             
          
           
             
               4.
               
               Life
            
             and
             Sense
             depend
             not
             on
             the
             Rational
             Soul
             of
             Man
             ,
             and
          
           
             
               p.
               51.
            
             
          
           
             5.
             
             Therefore
             he
             seems
             to
             have
             also
             a
             Sensitive
             Soul.
             
          
           
             
               p.
               53.
            
             
          
           
             6.
             
             The
             same
             inferred
             from
             the
             
               civil
               war
            
             betwixt
             the
             Rational
             and
             Sensitive
             Souls
             .
          
           
             
               p.
               54.
            
             
          
           
             7.
             
             The
             Causes
             of
             that
             war.
             
          
           
             
               p.
               55.
            
             
          
           
             8.
             
             Wherein
             somtimes
             the
             Sensitive
             Appetite
             prevails
             :
             and
          
           
             
               p.
               57.
            
             
          
           
             9.
             
             Somtimes
             the
             Rational
             .
          
           
             
               p.
               59.
            
             
          
           
             10.
             
             That
             the
             Rational
             Soul
             is
             created
             immediately
             by
             God.
             
          
           
             
               p.
               60
            
          
           
             11.
             
             The
             Resemblance
             betwixt
             Father
             and
             Son
             ,
             ascribed
             to
             the
             Sensitive
             Soul.
             
          
           
             
               p.
               61.
            
             
          
           
             12.
             
             The
             Rational
             Soul
             seated
             in
             that
             part
             of
             the
             brain
             which
             serves
             to
             Imagination
             :
             and
          
           
             
               p.
               61.
            
             
          
           
             13.
             
             There
             connexed
             to
             the
             Sensitive
             ,
             by
             the
             will
             of
             her
             Creator
             .
          
           
             
               p.
               64.
            
             
          
           
             14.
             
             Where
             the
             manner
             how
             she
             judges
             of
             the
             images
             of
             things
             formed
             in
             the
             Imagination
             .
             seems
             to
             be
             inexplicable
             .
          
           
             
               p.
               65.
            
             
          
        
         
           
           
             SECT
             .
             IV.
             Of
             the
             Passions
             of
             the
             Mind
             in
             general
             .
          
           
             1.
             
             A
             Twofold
             state
             of
             the
             Sensitive
             Soul
             ;
             viz.
             of
             Tranquility
             ,
             and
          
           
             
               p.
               68.
            
             
          
           
             2.
             
             Of
             Perturbation
             .
          
           
             
               p.
               69.
            
             
          
           
             3.
             
             The
             first
             ,
             most
             observable
             in
             sleep
             ,
             and
             when
             objects
             appear
             indifferent
             :
          
           
             
               p.
               70.
            
             
          
           
             4.
             
             The
             other
             ,
             manifest
             in
             all
             Passions
             .
          
           
             ibidem
             .
          
           
             5.
             
             That
             in
             the
             state
             of
             Perturbation
             ,
             the
             Sensisitive
             Soul
             varieth
             her
             Gestures
             ,
             by
             Contraction
             or
             Expansion
             .
          
           
             
               p.
               72.
            
             
          
           
             6.
             
             We
             are
             not
             moved
             to
             Passion
             by
             Good
             or
             Evil
             ,
             but
             only
             when
             we
             conceive
             ourselves
             particularly
             concerned
             therein
             .
          
           
             
               p.
               73.
            
             
          
           
             7.
             
             All
             Passions
             distinguished
             into
             
               Physical
               ,
               Metaphysical
            
             ,
             and
             Moral
             .
          
           
             
               p.
               74.
            
             
          
           
             8.
             
             What
             are
             Passions
             Physical
             ,
          
           
             
               p.
               75.
            
             
          
           
             9.
             
             What
             Metaphysical
             ,
          
           
             
               p.
               77.
            
             
          
           
             10.
             
             And
             what
             Moral
             ,
          
           
             
               p.
               81.
            
             
          
           
             11.
             
             All
             Passions
             referred
             to
             Pleasure
             or
             Pain
             :
             and
          
           
             
               p.
               82.
            
             
          
           
             12.
             
             All
             their
             Motions
             ,
             to
             Contraction
             and
             Effusion
             .
          
           
             
               p.
               83.
            
             
          
           
             13.
             
             Wherein
             consist
             Pleasure
             and
             Displeasure
             of
             Sense
             .
          
           
             
               p.
               83.
            
             
          
           
             
               14.
               
               Rehearsal
            
             of
             the
             heads
             handled
             in
             this
             Section
             .
          
           
             
               p.
               85.
            
             
          
        
         
           
           
             SECT
             .
             V.
             Of
             the
             Passions
             in
             particular
             .
          
           
             1.
             
             WHy
             Men
             have
             not
             been
             able
             to
             observe
             all
             Passions
             incident
             to
             the
             Sensitive
             Soul.
             
          
           
             
               p.
               85.
            
             
          
           
             2.
             
             The
             Passions
             best
             distinguished
             by
             having
             respect
             to
             the
             differences
             of
             Time.
             
          
           
             
               p.
               86.
            
             
          
           
             3.
             
             Admiration
             ,
          
           
             
               p.
               87.
            
             
          
           
             4.
             
             Which
             causeth
             no
             Commotion
             in
             the
             heart
             and
             blood
             :
             and
          
           
             
               p.
               89.
            
             
          
           
             5.
             
             Yet
             is
             dangerous
             ,
             when
             immoderate
             .
          
           
             
               p.
               90.
            
             
          
           
             6.
             
             Estimation
             and
             Contempt
             ,
          
           
             
               p.
               91.
            
             
          
           
             7.
             
             Both
             Consequents
             of
             Admiration
             .
          
           
             
               p.
               92.
            
             
          
           
             8.
             
             No
             just
             cause
             of
             Self-esteem
             ,
             but
             the
             right
             use
             our
             free
             will.
             
          
           
             
               p.
               92.
            
             
          
           
             9.
             
             Pride
             .
          
           
             
               p.
               93.
            
             
          
           
             10.
             
             Humility
             ,
             virtuous
             ;
             and
          
           
             
               p.
               90.
            
             
          
           
             
               11.
               
               Vicious
            
             ,
             or
             Dejection
             of
             Spirit
             .
          
           
             
               p.
               96.
            
             
          
           
             12.
             
             Shame
             and
             Impudence
             .
          
           
             
               p.
               97.
            
             
          
           
             13.
             
             That
             Pride
             ,
             and
             its
             contrary
             ,
             Abjectness
             of
             Spirit
             ,
             are
             not
             only
             Vices
             ,
             but
             Passions
             also
             .
          
           
             
               p.
               99.
            
             
          
           
             14.
             
             Love
             and
             Hatred
             ,
          
           
             
               p.
               100.
            
             
          
           
             15.
             
             Defined
             .
          
           
             
               p.
               101.
            
             
          
           
             
               16.
               
               Love
            
             not
             well
             distinguished
             into
             Benevolence
             and
             Concupiscence
             ;
          
           
             
               p.
               101.
            
             
          
           
             17.
             
             But
             by
             the
             various
             degrees
             of
             Estimation
             ,
          
           
             
               p.
               103.
            
             
          
           
             18.
             
             That
             there
             are
             not
             so
             many
             distinct
             sorts
             of
             Love
             ,
             as
             of
             Objects
             to
             excite
             it
             .
          
           
             
               p.
               104
            
             ,
          
           
             
               19.
               
               Hatred
            
             ,
             less
             various
             than
             Love.
             
          
           
             
               p.
               106.
            
             
          
           
             
             
               20.
               
               Desire
            
             ,
             alwayes
             a
             consequent
             of
             Love
             :
             but
          
           
             
               p.
               106.
            
             
          
           
             21.
             
             Not
             alwaies
             a
             Concomitant
             of
             it
             .
          
           
             
               p.
               106.
            
             
          
           
             22.
             
             The
             Motions
             of
             the
             Soul
             and
             Spirits
             in
             Love
             ;
             and
             their
             Symptomes
             .
          
           
             
               p.
               107.
            
             
          
           
             23.
             
             The
             Motions
             of
             the
             Soul
             and
             Spirits
             in
             Desire
             .
          
           
             
               p.
               109.
            
             
          
           
             24.
             
             The
             Motions
             of
             the
             spirits
             and
             blood
             in
             Hatred
             .
          
           
             
               p.
               111.
            
             
          
           
             
               25.
               
               Hate
            
             ,
             alwaies
             accompanyed
             with
             Sadness
             .
          
           
             
               p.
               114.
            
             
          
           
             26.
             
             Hope
             and
             Fear
             .
          
           
             
               p.
               115.
            
             
          
           
             27.
             
             Pusillanimity
             and
             Courage
             .
          
           
             
               p.
               116
            
             ,
          
           
             
               28.
               
               Emulation
            
             ,
             a
             sort
             of
             Magnanimity
             .
          
           
             
               p.
               117.
            
             
          
           
             29.
             
             Confidence
             and
             Despair
             .
          
           
             
               p.
               117.
            
             
          
           
             30.
             
             Doubting
             .
          
           
             
               p.
               118.
            
             
          
           
             31.
             
             Remorse
             and
             Acquiescence
             .
          
           
             
               p.
               119.
            
             
          
           
             32.
             
             The
             Motions
             of
             the
             Soul
             and
             Spirits
             in
             Hope
             .
          
           
             
               p.
               121.
            
             
          
           
             33.
             
             The
             Motions
             of
             the
             Soul
             and
             spirits
             in
             Fear
             :
             and
          
           
             
               p.
               122.
            
             
          
           
             34.
             
             In
             Desperation
             .
          
           
             
               p.
               124.
            
             
          
           
             35.
             Ioy.
             
          
           
             
               p.
               126.
            
             
          
           
             36.
             
             The
             various
             Degrees
             of
             Ioy
             ,
             and
             their
             Names
             .
          
           
             
               p.
               127.
            
             
          
           
             37.
             
             The
             various
             Degrees
             of
             Grief
             ,
             and
             their
             distinct
             Appellations
             .
          
           
             
               p.
               127.
            
             
          
           
             38.
             
             Envy
             and
             Pity
             .
          
           
             
               p.
               128.
            
             
          
           
             39.
             
             Generous
             Men
             most
             inclined
             to
             Commiseration
             ;
             and
             why
             .
          
           
             
               p.
               129.
            
             
          
           
             
               40.
               
               Commiseration
            
             ,
             a
             species
             of
             Grief
             mixed
             with
             Benevolence
             .
          
           
             
               p.
               131.
            
             
          
           
             
               41.
               
               Envy
            
             ,
             a
             sort
             of
             Grief
             mixed
             with
             Hate
             .
          
           
             
               p.
               131.
            
             
          
           
             
               42.
               
               Acquiescence
            
             of
             mind
             ,
             a
             kind
             of
             Joy.
             
          
           
             
               p.
               132.
            
             
          
           
             
               43.
               
               Repentance
            
             ,
             a
             species
             of
             Grief
             ,
             but
             allayd
             with
             a
             touch
             of
             Joy.
             
          
           
             
               p.
               133.
            
             
          
           
             
             44.
             
             Favour
             .
          
           
             
               p.
               134.
            
             
          
           
             45.
             
             Gratitude
             .
          
           
             
               p.
               135.
            
             
          
           
             46.
             
             Indignation
             ▪
          
           
             
               p.
               136.
            
             
          
           
             47.
             
             Anger
             .
          
           
             
               p.
               137.
            
             
          
           
             48.
             
             Two
             sorts
             of
             Anger
             ;
             one
             Harmless
             ,
             the
             other
             Revengeful
             .
          
           
             
               p.
               138.
            
             
          
           
             49.
             
             Glory
             and
             Shame
             .
          
           
             
               p.
               140.
            
             
          
           
             50.
             
             The
             Motions
             of
             the
             Soul
             and
             Spirits
             in
             Joy.
             
          
           
             
               p.
               141.
            
             
          
           
             51.
             
             Laughter
             .
          
           
             
               p.
               144.
            
             
          
           
             52.
             
             The
             Occasions
             of
             Laughter
             .
          
           
             
               p.
               145.
            
             
          
           
             53.
             
             Laughter
             from
             Indignation
             .
          
           
             
               p.
               146.
            
             
          
           
             54.
             
             A
             rare
             Example
             of
             involuntary
             Laughter
             .
          
           
             
               p.
               147.
            
             
          
           
             55.
             
             Conjecture
             concerning
             the
             Cause
             thereof
             .
          
           
             
               p.
               148.
            
             
          
           
             56.
             
             The
             Motions
             and
             Effects
             of
             Sorrow
             .
          
           
             
               p.
               150.
            
             
          
           
             57.
             
             Sighs
             and
             Tears
             .
          
           
             
               p.
               152.
            
             
          
           
             58.
             
             Whence
             Tears
             flow
             :
             and
          
           
             
               p.
               154.
            
             
          
           
             59.
             
             How
             they
             are
             expressed
             .
          
           
             
               p.
               155.
            
             
          
           
             60.
             
             The
             reason
             of
             weeping
             for
             Joy.
             
          
           
             
               p.
               157.
            
             
          
           
             61.
             
             Why
             Infants
             and
             
               Old
               Men
            
             are
             more
             prone
             to
             shed
             tears
             .
          
           
             
               p.
               158.
            
             
          
           
             62.
             
             The
             reason
             of
             Sighing
             and
             Sobbing
             .
          
           
             ibid.
             
          
           
             63.
             
             The
             Motions
             and
             Symptomes
             of
             Anger
             .
          
           
             
               p.
               159.
            
             
          
           
             64.
             
             Excess
             of
             Anger
             ,
             to
             be
             avoided
             ;
             and
             that
             chiefly
             by
             the
             help
             of
             Generosity
             .
          
           
             
               p.
               163.
            
             
          
           
             65.
             
             Of
             all
             Passions
             hitherto
             considered
             ,
             only
             six
             are
             Simple
             :
             the
             rest
             Mixed
             .
          
           
             
               p.
               164.
            
             
          
           
             66.
             
             Reasons
             against
             publication
             of
             this
             Discourse
             .
          
           
             
               p.
               165.
            
             
          
        
         
           
           
             SECT
             .
             VI.
             Conclusion
             .
          
           
             1.
             
             THat
             all
             the
             Good
             and
             Evil
             of
             this
             life
             ,
             depends
             upon
             our
             Passions
             ,
          
           
             
               p.
               168.
            
             
          
           
             2.
             
             Which
             yet
             were
             instituted
             by
             Nature
             ,
             as
             incitements
             to
             the
             Soul.
             
          
           
             ibid.
             
          
           
             3.
             
             That
             we
             are
             liable
             to
             Errors
             ,
             not
             from
             want
             of
             an
             Omniscious
             Vnderstanding
             ;
          
           
             
               p.
               170.
            
             
          
           
             4.
             
             But
             from
             our
             
               ill
               use
            
             of
             that
             finite
             Vnderstanding
             we
             have
             ,
             in
             the
             conduct
             of
             our
             desires
             suggested
             by
             Passions
             .
          
           
             
               p.
               172.
            
             
          
           
             5.
             
             That
             all
             Errors
             to
             which
             such
             Desires
             expose
             us
             ,
             arise
             from
             hence
             ;
             that
             we
             do
             not
             sufficiently
             distinguish
             things
             that
             depend
             intirely
             upon
             ourselves
             ,
             from
             those
             that
             depend
             upon
             others
             .
          
           
             
               p.
               173.
            
             
          
           
             6.
             
             Which
             may
             be
             obviated
             by
             two
             General
             Remedies
             ;
             viz.
             Generosity
             ,
             and
          
           
             
               p.
               175.
            
             
          
           
             7.
             
             Dependence
             upon
             
               Providence
               Divine
            
             ,
          
           
             
               p.
               177.
            
             
          
           
             8.
             
             Which
             utterly
             excluding
             Fortune
             ,
             doth
             yet
             leave
             us
             at
             liberty
             to
             direct
             our
             Desires
             .
          
           
             
               p.
               178.
            
             
          
           
             9.
             
             How
             we
             may
             extricate
             ourselves
             from
             the
             Difficulties
             that
             seem
             to
             make
             the
             decrees
             of
             Providence
             Divine
             ,
             irreconcileable
             to
             the
             Liberty
             of
             our
             Will.
             
          
           
             
               p.
               179.
            
             
          
           
             10.
             
             Whence
             it
             is
             ,
             that
             we
             are
             often
             deceived
             by
             our
             Will
             ,
             though
             never
             with
             our
             Will.
             
          
           
             
               p.
               180.
            
             
          
           
             11.
             
             A
             third
             General
             Remedy
             against
             Error
             occasioned
             by
             our
             inordinate
             Passions
             ;
             viz.
             Premeditation
             and
             Deliberation
             .
          
           
             
               p.
               182.
            
             
          
           
             
             82.
             
             A
             fourth
             Vniversal
             Preservative
             ;
             viz.
             the
             stant
             Exercise
             of
             Virtue
             .
          
           
             
               p.
               185.
            
             
          
           
             13.
             
             Toward
             the
             acquisition
             whereof
             ,
             the
             Study
             of
             
               Epicurus's
               Morals
            
             is
             recommended
             .
             ¶
          
           
             
               p.
               187.
            
             
          
        
      
       
         
         
         
           Errors
           of
           this
           Impression
           to
           be
           by
           the
           Reader
           thus
           Corrected
           .
        
         
           PAg.
           1.
           l.
           5.
           read
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           pag.
           15.
           lin
           .
           18.
           read
           viviparous
           .
           pag.
           69.
           l.
           6.
           read
           investing
           .
           pag.
           76.
           lin
           .
           16.
           read
           detests
           .
           pag.
           180.
           lin
           .
           8.
           read
           undetermined
           .
           pag.
           185.
           lin
           .
           2.
           read
           thoughts
           .
        
      
       
         
         
         
           SUMMARY
           OF
           THE
           CONTENTS
           .
        
         
           Marcus
           Antoninus
           Philosophus
           Libr.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           2.
           
           Sect.
           2.
           
        
         
           O
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           &c.
           Quicquid
           sum
           ,
           constat
           id
           omne
           caruncula
           ,
           ammula
           ,
           &
           parte
           principante
           .
           Proinde
           mitte
           libros
           .
           Nec
           distrahere
           amplius
           :
           (
           nihil
           obstat
           ,
           quo
           minus
           hoc
           facias
           )
           sed
           tanquam
           qui
           jam
           statim
           moriturus
           sis
           ,
           carnes
           istas
           ●●ntemnas
           .
           Cruor
           est
           ,
           &
           ossicula
           ,
           &
           reticulum
           ex
           nervis
           ,
           venulis
           arteriisque
           contextum
           .
           Quin
           &
           Animam
           considera
           ,
           qualis
           sit
           .
           spiritus
           est
           ,
           sive
           aer
           ,
           nec
           is
           semper
           idem
           ,
           sed
           qui
           jugiter
           efflatus
           denuò
           resorbetur
           .
           Tertium
           restat
           ,
           pars
           illa
           principatum
           gerens
           .
           Tu
           ergo
           sic
           tecum
           :
           Senex
           es
           :
           partem
           tui
           principem
           servire
           ulterius
           ne
           siveris
           ;
           sed
           nec
           motibus
           à
           communione
           humana
           alienis
           raptari
           .
           Nec
           quicquam
           quod
           fato
           destinatum
           tibi
           fuerit
           ,
           vel
           jam
           ascitum
           aversari
           ,
           vel
           futurum
           pavere
           .
        
      
    
     
       
         
         NATURAL
         HISTORY
         Of
         the
         Passions
         .
      
       
         
           SECTION
           I.
           INTRODUCTION
           .
        
         
           THe
           Reasonable
           Soul
           of
           Man
           seems
           to
           be
           of
           a
           Nature
           so
           Divine
           and
           Excellent
           ,
           that
           it
           is
           capable
           of
           Understanding
           all
           things
           that
           are
           in
           this
           life
           intelligible
           :
           but
           yet
           so
           reserved
           and
           abstruse
           withall
           ,
           that
           it
           cannot
           understand
           itself
           ;
           as
           many
           most
           sublime
           Wits
           ,
           who
           had
           long
           exercised
           and
           perplex'd
           themselves
           in
           enquiries
           into
           the
           
           hidden
           and
           mysterious
           Essence
           thereof
           ,
           have
           at
           length
           ingenuously
           confess'd
           .
        
         
           Well
           therefore
           may
           we
           without
           blushing
           ,
           own
           our
           ignorance
           of
           this
           noblest
           part
           of
           our selves
           ,
           from
           which
           we
           derive
           all
           our
           Knowledge
           .
           Well
           may
           we
           without
           regret
           content
           our
           Curiosity
           with
           those
           faint
           glimmerings
           of
           light
           ,
           which
           shine
           through
           the
           Operations
           of
           this
           Celestial
           guest
           in
           our
           frail
           and
           darksom
           Tabernacles
           of
           Flesh
           ;
           and
           which
           are
           reflected
           upon
           our
           Understanding
           ,
           only
           from
           the
           illustrious
           Effects
           of
           its
           proper
           Powers
           and
           Acts.
           
        
         
           What
           these
           Powers
           and
           Acts
           are
           ,
           and
           how
           vastly
           they
           transcend
           the
           energie
           of
           a
           Sensitive
           Soul
           ,
           how
           perfect
           soever
           in
           its
           kind
           ;
           as
           also
           in
           what
           exercises
           of
           the
           Mind
           they
           are
           chiefly
           observable
           ;
           hath
           been
           by
           Sir
           
             Kenelm
             Digby
          
           in
           his
           Book
           of
           the
           
             Rational
             Soul
          
           ,
           copiously
           declared
           .
           So
           that
           here
           they
           need
           not
           to
           be
           repeated
           .
           Nor
           indeed
           would
           such
           a
           prolix
           research
           be
           consistent
           with
           my
           present
           design
           ;
           which
           principally
           aim's
           at
           a
           recollection
           of
           some
           notions
           ,
           that
           have
           partly
           in
           reading
           ,
           partly
           in
           meditation
           ,
           occurred
           to
           me
           ,
           concerning
           the
           various
           Passions
           of
           the
           Mind
           ,
           their
           Genealogy
           ,
           their
           first
           sourses
           and
           resorts
           ,
           their
           most
           remarkable
           
             Differences
             ,
             Motions
          
           ,
           and
           Forces
           ,
           and
           in
           
           fine
           ,
           by
           what
           kind
           of
           Connexion
           and
           intercourse
           betwixt
           two
           so
           disparate
           Natures
           ,
           the
           one
           Incorporeal
           ,
           the
           other
           Corporeal
           ,
           it
           is
           ,
           that
           the
           Rational
           Soul
           is
           respectively
           coaffected
           by
           them
           .
           And
           this
           with
           as
           much
           brevity
           ,
           as
           the
           amplitude
           of
           the
           Subject
           can
           admit
           ;
           with
           as
           much
           perspicuity
           ,
           as
           my
           weak
           reason
           can
           attain
           unto
           ,
           in
           an
           argument
           so
           sublime
           and
           difficult
           .
        
         
           That
           I
           may
           then
           effect
           this
           my
           Design
           ,
           if
           not
           so
           happily
           ,
           as
           in
           the
           end
           to
           arrive
           at
           the
           certain
           and
           demonstrative
           Knowledge
           of
           the
           truth
           I
           seek
           ;
           yet
           so
           plausibly
           at
           least
           ,
           as
           to
           form
           an
           Hypothesis
           by
           which
           the
           Nature
           and
           Reasons
           of
           the
           principal
           ,
           and
           most
           predominant
           of
           our
           Passions
           ,
           may
           be
           congruously
           and
           with
           probability
           explained
           :
           it
           is
           requisite
           I
           begin
           with
           these
           few
           Preliminaries
           .
        
         
           1.
           
           What
           kind
           of
           thing
           I
           suppose
           the
           Sensitive
           Soul
           to
           be
           ,
           as
           well
           in
           Man
           ,
           as
           in
           Brutes
           .
        
         
           2.
           
           What
           seem's
           to
           me
           most
           consentaneous
           concerning
           the
           Original
           ,
           Nature
           ,
           and
           royal
           Seat
           of
           the
           Rational
           Soul.
           
        
         
           3.
           
           How
           ,
           and
           after
           what
           manner
           I
           conceive
           both
           Souls
           to
           be
           connexed
           in
           Man
           ,
           during
           this
           shadow
           of
           life
           .
        
         
           4.
           
           How
           the
           Rational
           Soul
           may
           come
           to
           be
           affected
           by
           the
           motions
           of
           the
           Sensitive
           ,
           in
           some
           Passions
           ;
           and
           this
           ,
           by
           
           predominion
           of
           that
           ,
           in
           others
           ;
           and
           whence
           their
           mutual
           consent
           ,
           and
           dissent
           .
        
         
           For
           ,
           my
           present
           Conceptions
           concerning
           these
           things
           ,
           though
           I
           foresee
           ,
           I
           shall
           not
           be
           able
           to
           establish
           them
           all
           upon
           Reasons
           irrefutable
           and
           cogent
           :
           are
           yet
           nevertheless
           to
           be
           here
           premised
           ,
           as
           Postulates
           or
           Fundamentals
           ,
           for
           introduction
           and
           support
           of
           the
           following
           Theory
           about
           the
           Passions
           .
           These
           therefore
           I
           shall
           in
           their
           order
           ,
           and
           concisely
           ,
           and
           in
           a
           plain
           familiar
           Style
           ,
           (
           such
           with
           which
           I
           am
           always
           best
           pleas'd
           ,
           especially
           in
           Discourses
           Philosophical
           )
           set
           down
           ,
           
             tanquam
             praecognoscenda
          
           .
           ¶
        
      
       
         
           SECT
           II.
           What
           kind
           of
           Substance
           the
           Sensitive
           Soul
           may
           be
           conceived
           to
           be
           .
        
         
           AS
           for
           the
           FIRST
           Postulatum
           ;
           
           the
           Sensitive
           Soul
           of
           a
           Brute
           Animal
           ,
           I
           conceive
           to
           be
           Corporeal
           ,
           and
           consequently
           
             Divisible
             ,
             Coextense
          
           to
           the
           whole
           Body
           ;
           of
           a
           Substance
           either
           Fiery
           ,
           or
           meerly
           resembling
           Fire
           ;
           of
           a
           consistence
           most
           thin
           
           and
           subtile
           ,
           not
           much
           unlike
           the
           flame
           of
           of
           pure
           spirit
           of
           Wine
           ,
           burning
           in
           a
           paper
           Lantern
           ,
           or
           other
           the
           like
           close
           place
           .
        
         
           
           First
           ,
           I
           think
           it
           to
           be
           
             Corporeal
             ,
             Divisible
          
           ,
           and
           Coextense
           to
           the
           whole
           Body
           ;
           and
           that
           for
           
             two
             reasons
          
           ,
           among
           many
           others
           not
           the
           least
           considerable
           .
        
         
           One
           is
           this
           ;
           that
           many
           ,
           and
           divers
           Animal
           actions
           are
           daily
           observed
           to
           be
           ,
           at
           one
           and
           the
           same
           time
           ,
           performed
           by
           divers
           Parts
           and
           Members
           of
           the
           Body
           :
           for
           instance
           ,
           the
           Eye
           sees
           ,
           the
           Ear
           hears
           ,
           the
           Nostrils
           smell
           ,
           the
           Tongue
           tasteth
           ,
           and
           all
           exteriour
           Members
           exercise
           their
           Sense
           and
           Motion
           ,
           all
           at
           once
           .
           For
           as
           much
           then
           as
           betwixt
           the
           Body
           and
           Soul
           of
           a
           Brute
           ,
           there
           is
           no
           Medium
           (
           both
           being
           intimately
           connexed
           )
           but
           the
           Members
           and
           Parts
           of
           the
           Body
           are
           Instruments
           fram'd
           for
           the
           use
           of
           the
           Soul
           :
           what
           else
           can
           be
           imagined
           ,
           but
           that
           many
           and
           distinct
           portions
           of
           the
           Soul
           so
           extended
           ,
           do
           inform
           and
           actuate
           the
           distinct
           Organs
           and
           Members
           of
           the
           Body
           ;
           each
           in
           a
           peculiar
           manner
           ,
           respective
           to
           the
           peculiar
           Constitution
           ,
           Fabrique
           ,
           and
           Office
           thereof
           ?
        
         
           The
           Other
           this
           ;
           it
           is
           observed
           also
           ,
           that
           Vipers
           ,
           Eels
           ,
           Earthworms
           ,
           and
           most
           other
           Reptils
           being
           cut
           into
           many
           pieces
           ;
           all
           pieces
           for
           a
           good
           while
           after
           retain
           a
           
           manifest
           Motion
           ,
           and
           no
           obscure
           sense
           ;
           for
           ,
           being
           prick'd
           ,
           they
           contract
           and
           shrink
           up
           themselves
           ,
           as
           sensible
           of
           the
           Hurt
           ,
           and
           striving
           to
           avoid
           it
           .
           And
           this
           probably
           from
           hence
           ,
           that
           these
           less
           perfect
           Animals
           having
           their
           liquors
           ,
           both
           Vital
           and
           Animal
           ,
           of
           a
           consistence
           viscous
           ,
           and
           not
           easily
           dissoluble
           or
           dissipable
           ;
           and
           having
           their
           Soul
           ,
           if
           not
           equally
           ,
           yet
           universally
           diffused
           ,
           and
           all
           its
           parts
           subsisting
           immediately
           in
           those
           liquors
           :
           cannot
           suffer
           a
           division
           of
           their
           Body
           ,
           without
           division
           of
           their
           Soul
           also
           ;
           the
           parts
           whereof
           residing
           for
           some
           time
           after
           ,
           in
           the
           segments
           of
           the
           Body
           ,
           may
           perhaps
           for
           that
           time
           continue
           to
           actuate
           them
           to
           Motion
           and
           Sense
           .
           It
           hath
           been
           more
           then
           once
           unhappily
           Experimented
           ,
           that
           the
           Head
           of
           a
           Viper
           hath
           bitten
           a
           Mans
           Finger
           ,
           and
           Poysoned
           him
           too
           ,
           above
           an
           hour
           after
           it
           had
           been
           cut
           off
           .
           Not
           by
           involuntary
           convulsion
           of
           the
           Nerves
           and
           Muscles
           of
           the
           Vipers
           Jaws
           ,
           such
           as
           not
           rarely
           happen
           to
           Animals
           ,
           in
           the
           torments
           of
           Death
           ;
           for
           those
           probably
           could
           neither
           last
           so
           long
           ,
           nor
           so
           regularly
           open
           and
           shut
           the
           mouth
           ,
           and
           extend
           the
           two
           fang
           teeth
           ,
           by
           contraction
           of
           their
           erecting
           Muscles
           :
           but
           certainly
           by
           an
           action
           voluntary
           ,
           regular
           and
           suggested
           by
           sense
           ,
           and
           perhaps
           revenge
           too
           .
           Whence
           I
           am
           
           apt
           to
           suspect
           ,
           that
           not
           only
           part
           of
           the
           Vipers
           Soul
           ,
           but
           Anger
           and
           Revenge
           also
           survived
           in
           the
           divided
           head
           .
           For
           ,
           it
           is
           well
           known
           ,
           the
           bite
           of
           a
           Viper
           is
           never
           Venomous
           ,
           but
           when
           he
           is
           enraged
           :
           the
           Chrystalline
           liquor
           contained
           in
           the
           two
           little
           Glandules
           at
           the
           roots
           of
           his
           fang
           teeth
           ,
           being
           then
           by
           a
           copious
           afflux
           of
           Spirits
           from
           the
           Brain
           ,
           and
           other
           brisk
           motions
           thereupon
           impress'd
           ,
           in
           anger
           (
           of
           all
           passions
           the
           most
           violent
           and
           impetuous
           )
           so
           altered
           ,
           and
           exalted
           ,
           as
           to
           become
           highly
           active
           and
           venenate
           ;
           whereas
           at
           other
           times
           ,
           when
           a
           Viper
           is
           not
           offended
           and
           provok'd
           ,
           the
           same
           Liquor
           is
           found
           to
           be
           as
           harmless
           as
           the
           spittle
           of
           a
           Man
           in
           perfect
           health
           .
           But
           whether
           from
           the
           dangerous
           effects
           of
           this
           biting
           ,
           the
           dire
           Symptoms
           that
           thereupon
           ensued
           ,
           it
           be
           inferrible
           ,
           or
           not
           ,
           that
           in
           the
           abscinded
           head
           of
           the
           beast
           there
           remained
           anything
           of
           Anger
           and
           Revenge
           :
           in
           my
           poor
           judgment
           't
           is
           very
           evident
           from
           the
           very
           act
           of
           biting
           ,
           there
           still
           remained
           somwhat
           of
           
             life
             ,
             sense
          
           ,
           and
           
             voluntary
             motion
          
           .
           Which
           is
           sufficient
           to
           verify
           my
           present
           supposition
           ,
           that
           a
           Sensitive
           Soul
           is
           divisible
           and
           coextense
           to
           the
           whole
           body
           it
           animates
           .
        
         
         
           Secondly
           ,
           
           I
           think
           the
           same
           Sensitive
           Soul
           to
           consist
           of
           Fire
           ,
           or
           some
           matter
           analogous
           to
           Fire
           :
           and
           the
           Reasons
           inducing
           me
           to
           be
           of
           this
           opinion
           ,
           are
           many
           .
           Some
           I
           have
           formerly
           alleadged
           ,
           where
           I
           discourse
           of
           the
           
             Flame
             of
             life
          
           perpetually
           arising
           from
           accension
           of
           the
           Sulphureous
           and
           inflammable
           parts
           of
           the
           blood
           ,
           while
           circulated
           through
           the
           heart
           and
           lungs
           :
           which
           therefore
           I
           abstain
           from
           reciting
           in
           this
           place
           .
           Others
           ,
           that
           have
           since
           occurr'd
           to
           my
           consideration
           ,
           I
           am
           obliged
           here
           to
           expose
           to
           yours
           .
        
         
           That
           the
           Life
           ,
           
           or
           Soul
           of
           Brute
           Animals
           ,
           is
           seated
           principally
           in
           their
           Blood
           ;
           we
           are
           plainly
           taught
           even
           by
           the
           Oracle
           of
           truth
           itself
           ,
           the
           dictates
           of
           the
           Divine
           Wisdom
           that
           created
           them
           :
           and
           that
           Blood
           ,
           and
           Fire
           subsist
           by
           the
           same
           principles
           ,
           viz.
           Aliment
           and
           Ventilation
           ;
           is
           evident
           from
           hence
           ,
           that
           a
           defect
           of
           either
           of
           these
           ,
           doth
           equally
           destroy
           both
           the
           one
           and
           the
           other
           .
        
         
           Should
           you
           here
           exact
           from
           me
           some
           description
           of
           the
           Essence
           of
           Fire
           ,
           I
           should
           adventure
           to
           tell
           you
           ,
           that
           it
           seems
           to
           be
           only
           a
           multitude
           of
           most
           minute
           and
           subtile
           particles
           ,
           mutually
           touching
           each
           other
           ,
           put
           into
           a
           most
           rapid
           motion
           ,
           and
           by
           continual
           succession
           of
           some
           parts
           ,
           and
           decession
           of
           others
           ,
           renewed
           :
           which
           
           conserves
           its
           motion
           ,
           and
           subsistence
           ,
           by
           preying
           upon
           ,
           and
           consuming
           the
           Sulphureous
           parts
           of
           its
           subject
           matter
           ,
           or
           fewel
           ,
           and
           the
           Nitrous
           parts
           of
           the
           ambient
           aer
           .
           For
           ,
           even
           our
           sense
           bears
           witness
           ,
           that
           from
           the
           particles
           of
           this
           twofold
           aliment
           ,
           Sulphureous
           and
           Nitrous
           ,
           resolved
           to
           the
           last
           degree
           of
           smalness
           ,
           and
           by
           a
           most
           violent
           and
           rapid
           motion
           agitated
           ,
           the
           forms
           of
           Fire
           and
           Flame
           (
           which
           differ
           only
           in
           degrees
           of
           density
           ,
           and
           velocity
           of
           motion
           )
           do
           wholy
           result
           .
        
         
           Nor
           doth
           the
           image
           I
           find
           drawn
           in
           my
           brain
           of
           the
           Soul
           of
           a
           Brute
           ,
           much
           differ
           from
           this
           description
           of
           the
           nature
           of
           Fire
           .
           I
           conceive
           it
           to
           be
           no
           other
           than
           a
           certain
           congregation
           of
           most
           minute
           ,
           subtil
           and
           agile
           particles
           ,
           corpuscles
           or
           atoms
           (
           call
           them
           what
           you
           please
           )
           crowded
           together
           ;
           which
           being
           ,
           in
           the
           very
           first
           moment
           of
           life
           ,
           put
           into
           brisk
           and
           most
           rapid
           motion
           ,
           like
           that
           of
           the
           particles
           of
           Fire
           when
           first
           kindled
           ;
           do
           so
           long
           conserve
           that
           motion
           ,
           and
           their
           own
           subsistence
           ,
           as
           they
           have
           a
           continued
           supply
           of
           convenient
           nutriment
           ;
           sulphureous
           from
           the
           blood
           within
           ,
           Nitrous
           from
           the
           aer
           without
           ;
           and
           no
           longer
           .
           For
           we
           cannot
           but
           observe
           ,
           that
           the
           Souls
           of
           all
           Brute
           Animals
           ,
           of
           what
           kind
           soever
           ,
           stand
           perpetually
           in
           need
           of
           a
           fresh
           supply
           of
           those
           
           two
           sorts
           of
           aliment
           ;
           insomuch
           that
           so
           soon
           as
           the
           recruit
           fails
           ,
           they
           languish
           and
           dye
           :
           no
           otherwise
           than
           the
           flame
           of
           a
           lamp
           grows
           weak
           and
           dim
           ,
           and
           is
           extinguished
           ,
           for
           want
           of
           oyl
           or
           air
           .
           But
           (
           what
           is
           very
           remarkable
           )
           besides
           fire
           and
           life
           ,
           there
           is
           not
           to
           be
           found
           in
           all
           nature
           any
           other
           thing
           whatsoever
           ,
           to
           whose
           act
           and
           subsistence
           such
           a
           supply
           of
           Sulphureous
           and
           Nitrous
           matter
           is
           necessary
           .
           Nor
           is
           any
           other
           motion
           in
           the
           World
           ,
           whether
           it
           be
           of
           fermentation
           ,
           ebullition
           ,
           vegetation
           ,
           or
           other
           whatever
           ,
           besides
           that
           of
           Fire
           and
           Life
           ,
           subject
           to
           be
           arrested
           and
           suppressed
           immediately
           from
           defect
           of
           aer
           .
           It
           was
           not
           then
           without
           very
           great
           reason
           ,
           that
           our
           Master
           Hippocrates
           affirmed
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             that
             the
             Soul
             is
             perpetually
             generated
             ,
             or
             made
             anew
             :
          
           and
           that
           Aristotle
           held
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             life
             it self
             to
             subsist
             by
             respiration
             .
          
        
         
           This
           you
           perhaps
           may
           judge
           to
           be
           but
           a
           faint
           and
           imperfect
           representation
           of
           the
           nature
           of
           a
           Sensitive
           Soul.
           And
           therefore
           it
           is
           requisite
           I
           endevour
           to
           render
           it
           more
           lively
           ,
           by
           adding
           a
           few
           touches
           more
           concerning
           the
           Hypostasis
           or
           Subsistence
           of
           such
           a
           Soul
           ;
           the
           Life
           ,
           or
           Act
           ;
           and
           the
           principal
           Functions
           ,
           or
           Operations
           of
           it
           .
        
         
         
           
           For
           the
           First
           of
           these
           three
           considerables
           ,
           viz.
           the
           Subsistence
           of
           a
           Sensitive
           Soul
           ;
           it
           seems
           not
           unreasonable
           to
           conceive
           ,
           that
           the
           Soul
           of
           a
           Brute
           doth
           consist
           of
           the
           very
           same
           Matter
           ,
           of
           which
           the
           organical
           Body
           is
           formed
           :
           but
           of
           such
           particles
           of
           it
           as
           are
           select
           ,
           most
           subtile
           ,
           and
           active
           in
           the
           highest
           degree
           .
           Which
           ,
           as
           the
           flower
           of
           the
           whole
           matter
           ,
           in
           the
           formation
           of
           the
           Embrion
           ,
           emerging
           out
           of
           the
           grosser
           mass
           ,
           and
           mutually
           uniting
           ;
           first
           force
           passages
           convenient
           for
           themselves
           through
           the
           whole
           compage
           of
           the
           Body
           ,
           and
           then
           constitute
           one
           continued
           ,
           thin
           ,
           and
           as
           it
           were
           spirituous
           Hypostasis
           ,
           adequate
           and
           coextense
           to
           the
           same
           .
           For
           ,
           so
           soon
           as
           any
           matter
           is
           disposed
           towards
           animation
           ;
           by
           the
           law
           of
           the
           Creation
           (
           not
           by
           
           Epicurus's
           fortuitous
           concurse
           of
           Atoms
           )
           the
           Soul
           at
           the
           same
           time
           ,
           which
           is
           called
           the
           Form
           ,
           and
           the
           Body
           ,
           which
           is
           called
           the
           Matter
           ,
           begin
           to
           be
           formed
           together
           ,
           under
           a
           certain
           species
           ,
           according
           to
           the
           modell
           or
           Character
           impressed
           upon
           them
           .
           When
           the
           more
           agile
           ,
           and
           spirituous
           particles
           of
           the
           seminal
           matter
           ,
           having
           freed
           themselves
           from
           the
           other
           parts
           of
           it
           ,
           quickly
           assemble
           together
           ;
           and
           by
           little
           and
           little
           raising
           a
           commotion
           ,
           stir
           up
           ,
           and
           agitate
           the
           grosser
           particles
           ,
           and
           by
           degrees
           dispose
           
           them
           into
           fit
           postures
           and
           places
           ,
           where
           they
           ought
           to
           remain
           and
           cohere
           ;
           and
           so
           form
           the
           body
           according
           to
           the
           figure
           or
           shape
           preordained
           by
           the
           Creator
           .
           Mean
           while
           this
           congregation
           of
           subtile
           and
           active
           Particles
           ,
           or
           the
           Soul
           ,
           which
           by
           expansion
           enlargeth
           it self
           ,
           and
           insinuating
           her
           particles
           among
           others
           more
           gross
           ,
           and
           as
           it
           were
           interweaving
           them
           ,
           frames
           the
           body
           ,
           is
           it self
           exactly
           conformed
           to
           the
           figure
           and
           dimensions
           of
           the
           same
           body
           ,
           coextended
           and
           adapted
           to
           it
           ,
           as
           to
           a
           case
           or
           sheath
           ,
           doth
           actuate
           ,
           enliven
           ,
           and
           inspire
           all
           and
           all
           parts
           thereof
           .
           While
           on
           the
           other
           side
           ,
           the
           same
           Soul
           ,
           apt
           and
           prone
           of
           it self
           to
           be
           dissolved
           ,
           and
           vanish
           into
           aer
           ,
           is
           by
           the
           Body
           containing
           it
           ,
           conserved
           in
           its
           act
           and
           subsistence
           .
        
         
           Now
           according
           to
           this
           notion
           ,
           
           a
           Sensitive
           Soul
           may
           be
           conceived
           to
           be
           a
           most
           
             subtle
             body
             contained
             in
             a
             gross
             one
             ,
             and
             in
             all
             points
             ,
             of
             the
             same
             Figure
             with
             it
          
           ;
           or
           as
           it
           were
           a
           Spectre
           made
           up
           of
           exhalations
           ,
           such
           as
           some
           vain
           ,
           or
           superstitious
           heads
           have
           somtimes
           imagined
           to
           ascend
           from
           ,
           and
           hover
           over
           the
           graves
           of
           the
           dead
           ,
           and
           called
           them
           Ghosts
           .
           For
           ,
           arising
           together
           with
           the
           body
           ,
           out
           of
           the
           material
           principles
           of
           Generation
           rightly
           disposed
           ;
           it
           doth
           ,
           as
           well
           as
           the
           body
           ,
           receive
           
           its
           determinate
           subsistence
           ,
           conform
           to
           the
           idea
           or
           Type
           consigned
           to
           it
           by
           the
           Law
           of
           Nature
           .
           But
           though
           the
           same
           be
           intimately
           united
           to
           the
           body
           ,
           and
           every
           where
           closely
           intertexd
           with
           all
           parts
           of
           it
           ;
           as
           the
           warp
           and
           woof
           are
           interwoven
           in
           cloth
           :
           yet
           so
           fine
           and
           subtle
           are
           the
           threads
           of
           which
           it
           doth
           consist
           ,
           that
           it
           cannot
           possibly
           by
           our
           senses
           be
           discerned
           ,
           nor
           indeed
           be
           known
           ,
           otherwise
           than
           by
           its
           own
           Effects
           and
           Operations
           .
           Moreover
           ,
           when
           by
           any
           violence
           done
           either
           to
           itself
           ,
           or
           its
           Copartner
           ,
           the
           Body
           ,
           the
           life
           of
           this
           Soul
           is
           destroyed
           ;
           instantly
           the
           particles
           of
           which
           it
           was
           composed
           ,
           their
           mutual
           cohesion
           being
           dissolved
           ,
           disperse
           themselves
           ,
           and
           fly
           away
           ,
           not
           leaving
           any
           the
           least
           print
           or
           mark
           of
           their
           late
           subsistence
           :
           and
           the
           Body
           now
           destitute
           of
           its
           conserving
           inmate
           ,
           the
           Soul
           ,
           speedily
           tends
           to
           corruption
           ;
           which
           sooner
           or
           later
           ,
           according
           to
           the
           less
           or
           greater
           compactness
           of
           the
           parts
           of
           the
           body
           ,
           dissolves
           that
           likewise
           into
           its
           first
           Principles
           ,
           or
           Elements
           .
        
         
           
           For
           the
           Second
           ;
           it
           is
           not
           obscure
           ,
           that
           the
           Existence
           of
           this
           Corporeal
           Soul
           depends
           intirely
           upon
           the
           Act
           ,
           or
           Life
           of
           it
           :
           and
           in
           this
           very
           respect
           ,
           seems
           exactly
           like
           to
           common
           Flame
           ,
           and
           to
           that
           alone
           ;
           inasmuch
           as
           the
           substance
           of
           both
           ceases
           to
           
           be
           ,
           in
           the
           very
           instant
           it
           ceaseth
           from
           Motion
           ,
           wherein
           the
           very
           life
           of
           both
           doth
           consist
           ;
           nor
           can
           either
           of
           the
           two
           be
           ,
           by
           any
           means
           whatever
           ,
           redintegrated
           ,
           so
           as
           to
           be
           numerically
           the
           same
           thing
           it
           was
           .
           From
           whence
           it
           seems
           a
           genuine
           consequence
           ,
           that
           the
           Essence
           ,
           or
           Being
           of
           a
           Sensitive
           Soul
           ,
           hath
           its
           beginning
           wholly
           from
           life
           ,
           as
           from
           the
           accension
           or
           kindling
           of
           a
           certain
           subtile
           and
           inflammable
           matter
           .
           To
           render
           this
           yet
           more
           plain
           ;
           when
           in
           the
           Genital
           matter
           ,
           swarms
           of
           active
           ,
           and
           spirituous
           ,
           chiefly
           Sulphureous
           particles
           ,
           predisposed
           to
           animation
           ,
           have
           met
           with
           a
           less
           number
           of
           Saline
           particles
           ,
           in
           a
           convenient
           focus
           ;
           being
           as
           it
           were
           kindled
           ,
           sometimes
           by
           another
           Soul
           (
           as
           in
           all
           Vivaparous
           Animals
           )
           viz.
           of
           the
           Generant
           ,
           somtimes
           by
           their
           own
           rapid
           motion
           (
           as
           it
           happens
           in
           Oviparous
           )
           they
           conceive
           life
           ,
           or
           break
           forth
           into
           a
           kind
           of
           flame
           ,
           which
           thenceforth
           continues
           to
           burn
           so
           long
           as
           it
           is
           constantly
           fed
           with
           sulphureous
           fewel
           from
           within
           ,
           and
           nitrous
           from
           without
           ;
           but
           instantly
           perisheth
           ,
           when
           either
           through
           defect
           of
           such
           aliment
           ,
           or
           violence
           from
           external
           agents
           ,
           it
           comes
           once
           to
           be
           extinct
           .
           This
           Act
           of
           the
           Corporeal
           Soul
           ,
           or
           enkindling
           of
           the
           vital
           matter
           ,
           is
           in
           more
           perfect
           Animals
           ,
           such
           as
           are
           furnished
           with
           hot
           blood
           ,
           so
           
           manifestly
           accompanied
           with
           great
           heat
           ,
           fuliginous
           exhalations
           ,
           and
           other
           effects
           of
           fire
           ,
           or
           flame
           ;
           that
           it
           is
           difficult
           for
           even
           the
           most
           Sceptical
           person
           in
           the
           World
           to
           doubt
           ,
           that
           the
           blood
           is
           really
           in
           a
           continual
           burning
           ,
           and
           that
           life
           is
           rather
           Flame
           it self
           ,
           than
           only
           like
           it
           .
           But
           in
           other
           Animals
           less
           perfect
           ,
           and
           endowed
           with
           blood
           less
           hot
           ;
           though
           we
           cannot
           say
           their
           Soul
           is
           properly
           Flame
           :
           yet
           we
           may
           say
           ,
           it
           is
           somwhat
           very
           like
           it
           ,
           namely
           a
           swarm
           of
           most
           subtile
           ,
           active
           and
           as
           it
           were
           fiery
           particles
           ,
           or
           a
           spirituous
           Halitus
           :
           which
           included
           in
           the
           body
           ,
           doth
           move
           and
           agitate
           the
           denser
           mass
           thereof
           ,
           and
           inspire
           the
           whole
           ,
           and
           actuate
           all
           the
           members
           ,
           and
           in
           some
           with
           admirable
           agility
           ,
           even
           beyond
           that
           of
           more
           perfect
           Animals
           ;
           as
           may
           be
           observed
           in
           some
           Reptils
           and
           Insects
           .
           And
           that
           even
           in
           these
           there
           is
           a
           
             fiery
             vigor
          
           or
           force
           constantly
           acting
           ,
           may
           naturaly
           be
           inferred
           from
           hence
           ;
           that
           while
           they
           remain
           not
           unactive
           and
           drowsy
           (
           as
           in
           winter
           usually
           they
           do
           )
           they
           can
           no
           more
           want
           the
           aliments
           of
           life
           ,
           a
           perpetual
           supply
           of
           blood
           and
           aer
           ,
           than
           Animals
           of
           a
           hotter
           constitution
           ;
           as
           we
           shall
           soon
           declare
           .
           *
        
         
           
           As
           for
           the
           Third
           and
           last
           considerable
           ,
           viz.
           the
           Faculties
           and
           Operations
           of
           a
           Corporeal
           or
           Sensitive
           Soul
           ;
           I
           shall
           only
           
           in
           the
           general
           observe
           ,
           
           that
           so
           soon
           as
           she
           begin's
           actually
           to
           exist
           ,
           she
           first
           frames
           for
           herself
           a
           convenient
           seat
           wherein
           to
           reside
           ,
           the
           body
           ;
           and
           then
           organizeth
           the
           same
           body
           ,
           making
           it
           (
           according
           to
           the
           platform
           or
           model
           preordained
           ,
           and
           intimated
           by
           secret
           instinct
           )
           in
           all
           parts
           sit
           and
           commodious
           for
           all
           uses
           necessary
           ,
           as
           well
           to
           the
           propagation
           of
           the
           Species
           (
           for
           still
           Nature
           doth
           ,
           though
           the
           Soul
           it self
           may
           not
           ,
           aim
           at
           Eternity
           )
           as
           to
           the
           conservation
           of
           the
           individual
           .
           For
           which
           uses
           she
           is
           furnished
           with
           many
           and
           various
           Faculties
           or
           Powers
           ;
           all
           which
           she
           duly
           exerciseth
           ,
           according
           to
           the
           various
           instincts
           ,
           and
           intimate
           suggestions
           of
           her
           Governess
           ,
           Nature
           ,
           in
           acts
           of
           several
           sorts
           ;
           though
           all
           performed
           in
           almost
           one
           and
           the
           same
           manner
           ,
           and
           as
           it
           were
           by
           the
           conduct
           of
           Fate
           ,
           or
           eternal
           decree
           of
           Divinity
           congenial
           to
           her
           very
           Essence
           .
           To
           enumerate
           ,
           and
           particularly
           recount
           all
           the
           natural
           Faculties
           with
           which
           the
           Souls
           of
           Brutes
           are
           endowed
           ;
           all
           the
           various
           Habits
           resulting
           from
           practise
           and
           long
           exercise
           of
           those
           Faculties
           ;
           is
           neither
           pertinent
           to
           my
           present
           institute
           ,
           nor
           easy
           to
           be
           done
           :
           because
           of
           their
           almost
           infinite
           diversity
           ,
           respective
           to
           the
           immense
           diversity
           of
           kinds
           of
           sensitive
           creatures
           .
           For
           ,
           as
           some
           Animals
           
           are
           of
           a
           more
           ,
           others
           of
           a
           less
           perfect
           order
           ;
           and
           as
           they
           are
           diversly
           configurated
           ,
           according
           to
           the
           several
           places
           in
           this
           great
           Theatre
           of
           the
           World
           ,
           in
           which
           they
           are
           consigned
           to
           live
           and
           act
           their
           several
           parts
           :
           so
           we
           see
           their
           Souls
           are
           ,
           by
           the
           wise
           bounty
           of
           the
           Creator
           ,
           instructed
           with
           diverse
           inclinations
           ,
           faculties
           ,
           and
           appeties
           ,
           directive
           to
           the
           ends
           to
           which
           they
           were
           predestined
           .
           In
           a
           word
           ;
           since
           there
           ought
           to
           be
           an
           exact
           proportion
           and
           congruity
           betwixt
           every
           organical
           Body
           ,
           and
           the
           Soul
           that
           informs
           and
           animates
           it
           ;
           and
           that
           for
           that
           reason
           ,
           Nature
           seems
           to
           have
           diversified
           and
           distinguished
           the
           various
           Kinds
           of
           Brute
           Animals
           ,
           by
           an
           equal
           diversity
           of
           their
           bodily
           structures
           and
           configurations
           ,
           easily
           discernable
           by
           the
           sight
           :
           we
           may
           even
           from
           thence
           alone
           conclude
           ,
           that
           their
           Corporeal
           Souls
           likewise
           are
           no
           less
           various
           ,
           and
           endowed
           with
           Faculties
           and
           Proprieties
           answerably
           different
           .
        
         
           Whoever
           then
           shall
           attempt
           to
           enrich
           Philosophy
           with
           a
           perfect
           Catalogue
           of
           these
           so
           different
           Faculties
           and
           Proprieties
           observable
           among
           Brutal
           Souls
           ;
           will
           find
           himself
           obliged
           ,
           first
           to
           compose
           a
           better
           
             Natural
             History
          
           of
           all
           sorts
           of
           Animals
           ,
           than
           any
           we
           yet
           have
           ,
           and
           then
           
           to
           deliver
           also
           a
           true
           and
           full
           account
           of
           the
           various
           Structures
           of
           their
           Bodies
           ,
           from
           a
           
             Comparative
             Anatome
          
           of
           them
           .
           A
           work
           indeed
           most
           desirable
           and
           highly
           delightful
           ,
           but
           equally
           difficult
           ,
           and
           laborious
           ;
           nor
           to
           be
           performed
           ,
           I
           fear
           ,
           by
           any
           single
           hand
           .
           But
           were
           it
           much
           less
           difficult
           ;
           sure
           I
           am
           ,
           you
           know
           my
           incapacity
           too
           well
           ,
           ever
           to
           expect
           it
           from
           mine
           :
           and
           what
           hath
           been
           already
           said
           by
           me
           here
           ,
           in
           the
           general
           ,
           touching
           the
           nature
           of
           a
           Sensitive
           Soul
           ;
           is
           enough
           to
           render
           my
           
             First
             Preliminary
          
           probable
           .
        
         
           For
           ,
           from
           thence
           it
           may
           ,
           
           without
           contradiction
           to
           either
           reason
           ,
           or
           observations
           Anatomical
           ,
           be
           conceived
           (
           1
           )
           in
           what
           manner
           the
           Soul
           of
           a
           Brute
           may
           be
           at
           first
           produced
           by
           accension
           of
           the
           most
           spirituous
           particles
           of
           the
           
             Seminal
             humor
          
           ,
           in
           the
           womb
           of
           the
           Parent
           ,
           as
           one
           flame
           is
           kindled
           by
           another
           :
           (
           2
           )
           how
           the
           same
           Soul
           then
           form's
           the
           
             Organical
             Body
          
           out
           of
           the
           grosser
           parts
           of
           the
           same
           seed
           ,
           after
           the
           figure
           or
           type
           predesign'd
           by
           the
           Divine
           Protoplast
           at
           the
           Creation
           ,
           whose
           wisdom
           directs
           and
           regulates
           it
           in
           that
           admirable
           work
           :
           (
           3
           )
           How
           it
           afterwards
           comes
           to
           
             conserve
             ,
             expand
          
           and
           augment
           itself
           ,
           as
           the
           dimensions
           of
           the
           body
           are
           by
           degrees
           enlarged
           ,
           until
           it
           arrive
           at
           its
           perfection
           or
           standard
           of
           growth
           ;
           by
           accension
           
           of
           more
           and
           more
           of
           the
           inflammable
           parts
           of
           the
           Nourishment
           dayly
           renewed
           ,
           and
           converted
           into
           laudable
           blood
           ;
           as
           the
           flame
           of
           a
           lamp
           is
           kept
           alive
           by
           a
           perpetual
           accension
           of
           fresh
           parts
           of
           oyl
           ;
           (
           4
           )
           How
           the
           Duration
           of
           the
           Body
           depends
           intirely
           upon
           the
           subsistence
           ,
           or
           perpetual
           renovation
           or
           regeneration
           of
           the
           Soul
           ;
           and
           how
           immediately
           upon
           the
           Souls
           Extinction
           ,
           the
           body
           submits
           to
           corruption
           ;
           no
           otherwise
           than
           as
           Wine
           dyes
           ,
           and
           degenerates
           into
           a
           Vappa
           ,
           so
           soon
           as
           the
           spirit
           that
           preserv'd
           it
           in
           vigour
           and
           generosity
           ,
           is
           evaporated
           ,
           or
           suppress'd
           .
        
         
           
           Now
           to
           the
           end
           this
           Corporeal
           Soul
           ,
           or
           invisible
           Flame
           ,
           may
           the
           better
           thus
           animate
           the
           Body
           ,
           and
           actuate
           it
           to
           sense
           and
           voluntary
           motion
           ;
           Nature
           hath
           most
           wisely
           instituted
           ,
           that
           her
           Organs
           ,
           and
           Faculties
           should
           all
           of
           them
           be
           
             reciprocaly
             inservient
          
           or
           official
           each
           to
           other
           ,
           in
           their
           acts
           and
           operations
           .
           For
           ,
           as
           out
           of
           the
           grosser
           parts
           of
           the
           Nutritive
           juice
           ,
           prepared
           and
           elaborate
           in
           the
           Stomach
           and
           other
           instruments
           of
           concoction
           ,
           the
           decays
           of
           the
           solid
           parts
           of
           the
           Body
           are
           daily
           repaired
           :
           so
           are
           the
           decays
           of
           the
           Soul
           itself
           likewise
           repaired
           out
           of
           the
           more
           subtile
           and
           spirituous
           particles
           of
           the
           same
           juice
           :
           which
           continualy
           
           brought
           afresh
           to
           the
           blood
           ,
           as
           oyl
           to
           a
           Lamp
           ,
           and
           kindled
           therein
           ,
           restore
           both
           the
           Flame
           and
           Light
           of
           the
           Soul
           ,
           which
           would
           otherwise
           quickly
           be
           consumed
           ,
           and
           perish
           .
           More
           expresly
           ;
           while
           the
           purer
           part
           of
           the
           Nutritive
           liquor
           feeds
           and
           renews
           the
           Lamp
           of
           life
           ,
           or
           flame
           of
           the
           blood
           ;
           the
           most
           active
           ,
           and
           most
           spirituous
           particles
           discharged
           from
           that
           flame
           ,
           are
           carried
           up
           ,
           and
           insinuated
           into
           the
           Brain
           :
           and
           there
           recruite
           or
           regenerate
           the
           other
           part
           of
           the
           Soul
           ,
           viz.
           the
           Sensitive
           .
           And
           so
           the
           conversion
           of
           Chyle
           into
           blood
           ,
           is
           an
           operation
           not
           only
           consequent
           to
           ,
           but
           in
           some
           sort
           also
           dependent
           upon
           the
           conversion
           of
           meat
           and
           drink
           into
           Chyle
           :
           and
           on
           the
           other
           side
           ,
           the
           Animal
           faculty
           gratefully
           requites
           the
           good
           offices
           of
           the
           Vital
           ,
           and
           both
           as
           amply
           recompense
           the
           services
           of
           the
           faculty
           of
           Chylification
           ;
           in
           that
           the
           Animal
           spirit
           confers
           the
           pulsific
           power
           ,
           by
           which
           the
           heart
           and
           arteries
           drive
           the
           current
           of
           the
           blood
           in
           a
           perpetual
           round
           ,
           for
           the
           reaccension
           of
           its
           inflammable
           parts
           ;
           and
           the
           Bowels
           ordaind
           for
           concoction
           of
           the
           aliment
           ,
           at
           the
           same
           time
           borrow
           ,
           as
           their
           enlivening
           heat
           from
           the
           flame
           of
           the
           blood
           ,
           so
           their
           virtue
           both
           motive
           and
           sensitive
           ,
           from
           the
           constant
           afflux
           of
           Animal
           spirits
           ,
           without
           
           out
           which
           they
           cannot
           duely
           do
           their
           offices
           .
           Thus
           you
           see
           the
           brain
           is
           beholden
           to
           the
           heart
           ,
           both
           to
           the
           stomach
           ;
           and
           reciprocally
           the
           stomach
           is
           assisted
           by
           them
           :
           and
           all
           parts
           conspire
           ,
           by
           contributary
           helps
           ,
           to
           continue
           the
           Soul
           in
           its
           subsistence
           ,
           as
           that
           again
           acts
           perpetualy
           to
           the
           conversation
           of
           herself
           and
           them
           .
        
         
           
           To
           this
           ,
           the
           
             Sensitive
             Soul
          
           ,
           or
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           (
           as
           Aristotle
           not
           improperly
           calls
           it
           )
           is
           strictly
           obliged
           by
           a
           
             twofold
             inclination
          
           or
           desire
           ,
           innate
           or
           congenial
           to
           her
           .
           One
           is
           that
           of
           self-preservation
           ,
           which
           she
           endeavours
           constantly
           to
           effect
           by
           being
           sollicitous
           for
           convenient
           food
           ,
           out
           of
           whose
           inflammable
           parts
           actually
           incensed
           ,
           she
           may
           every
           minute
           redintegrate
           her
           own
           flame
           .
           The
           other
           ,
           that
           of
           Propagating
           her
           Species
           ,
           or
           producing
           ,
           by
           the
           same
           way
           of
           accension
           ,
           other
           Sensitive
           Souls
           of
           the
           same
           kind
           ;
           that
           so
           by
           an
           uninterrupted
           succession
           of
           her
           like
           ,
           she
           may
           attain
           to
           that
           perpetuity
           ,
           which
           is
           denied
           to
           her
           single
           or
           individual
           self
           .
           And
           to
           this
           end
           ,
           she
           carefully
           selects
           out
           of
           her
           stock
           of
           aliment
           ,
           matter
           fit
           for
           generation
           ,
           stores
           it
           up
           in
           the
           Genital
           parts
           ,
           and
           is
           possess'd
           with
           an
           earnest
           longing
           to
           transmit
           the
           same
           into
           a
           place
           most
           commodious
           for
           its
           accension
           into
           new
           Souls
           .
        
         
         
           For
           ,
           as
           it
           is
           by
           natural
           instinct
           ,
           that
           every
           living
           creature
           is
           from
           its
           very
           ●irth
           ,
           directed
           to
           choose
           food
           most
           agreeable
           to
           its
           nature
           ,
           and
           daily
           to
           feed
           thereupon
           ;
           aswell
           that
           the
           grosser
           web
           of
           the
           body
           may
           from
           thence
           ,
           by
           insensible
           addition
           and
           assimilation
           of
           new
           parts
           ,
           be
           augmented
           more
           and
           more
           ,
           until
           it
           attain
           to
           due
           magnitude
           ,
           or
           perfection
           of
           stature
           :
           as
           that
           the
           finer
           intertexture
           of
           the
           Soul
           may
           be
           ,
           by
           continualy
           repeted
           supplies
           of
           Spirits
           ,
           rendred
           equal
           and
           coextense
           to
           the
           body
           ,
           and
           inabled
           to
           execute
           all
           her
           functions
           vigorously
           and
           effectualy
           :
           So
           it
           is
           also
           from
           the
           same
           natural
           instinct
           ,
           that
           when
           by
           that
           gradual
           amplification
           of
           all
           lineaments
           of
           both
           body
           and
           Soul
           ,
           the
           living
           creature
           hath
           at
           length
           arrived
           at
           its
           full
           strength
           and
           growth
           ,
           the
           Animal
           Spirits
           then
           begin
           to
           abound
           ,
           and
           swarm
           in
           greater
           multitudes
           than
           is
           necessary
           to
           the
           uses
           of
           th'
           individual
           ;
           and
           the
           luxuriant
           or
           superfluous
           troops
           of
           them
           ,
           together
           with
           a
           certain
           refined
           and
           generous
           Humor
           derived
           from
           the
           whole
           body
           ,
           are
           daily
           transferr'd
           into
           the
           Genitals
           (
           natures
           both
           Laboratory
           ,
           and
           Magazin
           for
           propagation
           of
           the
           Species
           )
           there
           to
           be
           further
           prepared
           ,
           and
           formed
           into
           the
           Idea
           of
           an
           Animal
           exactly
           like
           to
           the
           first
           Generant
           ,
           
           which
           afterwards
           is
           in
           the
           amorous
           congress
           of
           male
           and
           femal
           ,
           transmitted
           into
           the
           womb
           ,
           therein
           to
           receive
           its
           accomplishment
           .
        
         
           Having
           thus
           lightly
           described
           the
           principal
           Faculties
           ,
           and
           innate
           Dispositions
           of
           a
           Sensitive
           Soul
           ,
           as
           also
           the
           fundamental
           laws
           of
           her
           Oeconomy
           ;
           it
           remains
           only
           ,
           that
           we
           consider
           the
           various
           Mutations
           ,
           and
           irregular
           Commotions
           to
           which
           she
           is
           liable
           .
        
         
           
           That
           the
           Corporeal
           Soul
           ,
           while
           as
           a
           Flame
           burning
           within
           her
           organical
           body
           ,
           she
           on
           every
           side
           diffuseth
           heat
           and
           light
           ,
           is
           herself
           subject
           to
           various
           
             Tremblings
             ,
             noddings
             ,
             Eclipses
             ,
             inequalities
             ,
          
           and
           disorderly
           Commotions
           ,
           as
           all
           Flame
           is
           observed
           to
           be
           ;
           this
           (
           I
           say
           )
           is
           not
           obscurely
           discernable
           ,
           in
           the
           Effects
           of
           those
           alterations
           ,
           which
           happen
           chiefly
           in
           her
           more
           violent
           Passions
           :
           though
           indeed
           not
           so
           clearly
           and
           distinctly
           discernable
           in
           Brutes
           ,
           as
           in
           Men
           ;
           in
           respect
           they
           are
           subject
           to
           fewer
           passions
           than
           Man
           is
           ,
           and
           want
           the
           faculty
           of
           speech
           to
           express
           any
           one
           of
           those
           few
           they
           feel
           in
           themselves
           .
           Wherefore
           that
           we
           may
           in
           some
           order
           briefly
           recount
           the
           most
           remarkable
           at
           least
           of
           these
           turbulent
           Affections
           incident
           to
           the
           Sensitive
           Soul
           ;
           we
           shall
           shew
           what
           Alterations
           she
           may
           suffer
           (
           1
           )
           from
           
           her
           own
           proper
           Passions
           ;
           (
           2
           )
           from
           the
           temperament
           and
           diseases
           of
           the
           Body
           ;
           (
           3
           )
           from
           various
           impressions
           of
           sensible
           Objects
           ;
           and
           (
           4
           )
           from
           exorbitant
           motions
           of
           the
           
             Animal
             Spirits
          
           .
        
         
           Most
           certain
           it
           is
           ,
           that
           the
           Flame
           of
           the
           Soul
           doth
           not
           always
           burn
           equaly
           ,
           or
           at
           one
           constant
           rate
           ;
           but
           now
           more
           ,
           now
           less
           ;
           sometimes
           briskly
           and
           clearly
           ,
           sometimes
           dully
           and
           dimly
           .
           For
           ,
           it
           is
           not
           only
           enlarged
           ,
           or
           contracted
           ,
           according
           as
           the
           fewel
           brought
           to
           feed
           it
           ,
           is
           more
           or
           less
           in
           quantity
           ,
           and
           more
           or
           less
           sulphureous
           in
           quality
           :
           but
           the
           very
           accension
           of
           it
           in
           the
           heart
           ,
           though
           of
           itself
           moderate
           and
           equal
           ,
           is
           yet
           sometimes
           so
           varied
           by
           the
           fannings
           as
           it
           were
           of
           the
           Passions
           ;
           that
           one
           while
           it
           blazeth
           up
           to
           a
           dangerous
           excess
           ,
           as
           it
           usualy
           happens
           in
           great
           Anger
           and
           Indignation
           ;
           another
           while
           it
           is
           in
           danger
           of
           being
           blown
           out
           ,
           by
           suddain
           and
           surprizing
           Ioy
           ;
           or
           almost
           suffocated
           ,
           by
           unexpected
           Terror
           ,
           or
           astonishing
           Grief
           .
           The
           like
           may
           be
           said
           of
           the
           rest
           of
           the
           Passions
           ,
           or
           strong
           Affects
           ,
           by
           whose
           various
           motions
           the
           Flame
           of
           life
           ,
           like
           the
           flame
           of
           a
           candle
           exposed
           to
           the
           winds
           ,
           is
           variously
           agitated
           and
           changed
           :
           as
           will
           more
           clearly
           appear
           from
           our
           ensuing
           discourse
           of
           the
           Passions
           in
           particular
           .
        
         
         
           
           Nor
           is
           it
           ▪
           from
           the
           suddain
           puffs
           ,
           or
           impulses
           of
           Passions
           alone
           ,
           that
           such
           immutations
           and
           inequalities
           as
           these
           proceed
           .
           Sometimes
           it
           comes
           to
           pass
           ,
           that
           the
           Vital
           Flame
           by
           slow
           degrees
           ,
           and
           as
           it
           were
           Hecticaly
           diminished
           ,
           becomes
           little
           ,
           pale
           ,
           faint
           and
           half-extinct
           ;
           as
           may
           be
           observed
           in
           colder
           temperaments
           ,
           in
           Leucophlegmatic
           bodies
           ,
           in
           Hydropic
           persons
           ,
           in
           Virgins
           troubled
           with
           the
           Green-sickness
           ,
           and
           other
           the
           like
           chronic
           diseases
           .
           In
           which
           the
           blood
           being
           more
           serous
           or
           watery
           than
           it
           ought
           to
           be
           ,
           yields
           but
           little
           flame
           ,
           and
           that
           too
           inconstant
           ,
           and
           beclouded
           with
           fume
           and
           vapour
           ;
           like
           that
           which
           ariseth
           from
           wet
           and
           green
           wood
           .
           On
           the
           contrary
           ,
           it
           somtimes
           happens
           ,
           that
           the
           blood
           being
           immoderately
           sulphureous
           ,
           is
           almost
           wholly
           put
           into
           a
           conflagration
           ;
           as
           is
           frequently
           observed
           in
           Choleric
           constitutions
           ,
           and
           feverish
           distempers
           ,
           and
           great
           debauches
           with
           Wine
           .
           And
           as
           by
           these
           and
           such
           like
           disorders
           of
           the
           blood
           ,
           the
           accension
           of
           the
           Vital
           Flame
           is
           with
           respective
           variety
           altered
           :
           so
           likewise
           do
           the
           Lucid
           particles
           that
           arise
           to
           the
           brain
           from
           thence
           ,
           and
           constitute
           the
           beamy
           web
           of
           
             Animal
             Spirits
          
           ,
           become
           more
           ,
           or
           less
           luminous
           ,
           and
           regular
           ,
           or
           irregular
           in
           their
           motions
           .
           For
           instance
           ;
           From
           the
           
           diminished
           or
           restrained
           accension
           of
           the
           blood
           ,
           the
           sphere
           of
           the
           
             Sensitive
             Soul
          
           is
           contracted
           into
           less
           compass
           than
           that
           of
           the
           body
           ,
           and
           reduced
           to
           such
           narrowness
           ,
           that
           it
           cannot
           re-expand
           itself
           so
           as
           to
           illustrate
           all
           the
           brain
           ,
           and
           actuate
           the
           whole
           contexture
           of
           the
           nerves
           ,
           with
           requisite
           brightness
           and
           vigour
           .
           And
           on
           the
           other
           side
           ,
           when
           the
           flame
           of
           life
           is
           much
           intended
           or
           increased
           (
           provided
           it
           blaze
           not
           to
           the
           hight
           of
           a
           fever
           )
           then
           the
           whole
           system
           of
           Animal
           spirits
           thence
           deradiated
           ,
           being
           proportionably
           augmented
           ,
           swells
           to
           an
           expansion
           beyond
           the
           limits
           of
           the
           body
           ;
           insomuch
           that
           a
           Man
           transported
           and
           exu●●ing
           for
           great
           Ioy
           ,
           or
           puffed
           up
           with
           Pride
           ,
           seems
           to
           be
           inflated
           above
           measure
           ,
           and
           hardly
           able
           to
           contain
           himself
           within
           the
           modest
           bounds
           of
           his
           own
           dimensions
           .
        
         
           Besides
           these
           Alterations
           which
           the
           Sensitive
           or
           Lucid
           part
           of
           the
           Soul
           suffers
           from
           the
           various
           changes
           of
           the
           Vital
           ;
           
           there
           are
           others
           ,
           and
           those
           very
           many
           ,
           which
           it
           receives
           immediately
           both
           from
           affections
           of
           the
           Brain
           ,
           and
           Nerves
           ,
           and
           from
           External
           objects
           making
           impressions
           thereupon
           :
           which
           perturb
           the
           consistence
           ,
           and
           usual
           order
           of
           its
           parts
           .
           For
           example
           ;
           at
           night
           ,
           the
           Brain
           itself
           ,
           
           from
           a
           too
           plentifull
           infusion
           of
           the
           Nutrive
           liquor
           ,
           as
           from
           a
           gloomy
           cloud
           overcast
           ,
           seems
           replete
           with
           vapours
           ;
           so
           that
           in
           sleep
           ,
           the
           Lucid
           part
           of
           the
           Soul
           is
           wholly
           obscured
           ,
           and
           envellopped
           as
           it
           were
           with
           darkness
           .
           Nor
           is
           it
           rare
           to
           have
           Eclipses
           of
           one
           ,
           or
           more
           of
           the
           Faculties
           Animal
           ,
           meerly
           from
           some
           morbisic
           matter
           ,
           or
           gross
           humor
           fixed
           somwhere
           in
           the
           brain
           ,
           and
           obstructing
           the
           ways
           of
           the
           Animal
           spirits
           .
           Somtimes
           these
           Animal
           spirits
           are
           not
           themselves
           sufficieiently
           pure
           ,
           clear
           and
           bright
           ;
           but
           infected
           and
           beclouded
           with
           incongruous
           steams
           ,
           saline
           ,
           vitriolic
           ,
           nitrous
           ,
           and
           other
           the
           like
           darksom
           exhalations
           ;
           which
           deform
           the
           images
           of
           things
           drawn
           in
           the
           brain
           ,
           change
           them
           into
           false
           and
           chimerical
           representations
           ,
           and
           raise
           exorbitant
           motions
           of
           the
           spirits
           .
           Whence
           it
           somtimes
           comes
           to
           pass
           ,
           that
           the
           whole
           Soul
           undergoes
           various
           metamorphoses
           ,
           and
           is
           invested
           in
           strange
           apparitions
           ,
           and
           confused
           with
           delusory
           whimzies
           :
           as
           it
           too
           frequently
           happens
           to
           Men
           in
           
             Hypochondriacal
             Melancholy
          
           ,
           and
           madness
           ;
           and
           likewise
           in
           drunken
           fits
           .
        
         
           
           And
           as
           for
           the
           various
           Gestures
           of
           the
           Soul
           ,
           by
           which
           respectively
           to
           the
           various
           impressions
           of
           
             sensible
             objects
          
           ,
           she
           expresseth
           one
           while
           Gladness
           and
           Pleasure
           ;
           
           another
           ,
           Aversion
           and
           Offence
           :
           it
           is
           worthy
           our
           observation
           ,
           that
           sometimes
           she
           is
           allured
           outwardly
           into
           the
           organ
           of
           some
           one
           of
           the
           senses
           ,
           and
           that
           she
           occasionaly
           crowds
           herself
           into
           the
           Eye
           ,
           Ear
           ,
           Palate
           ,
           or
           other
           instrument
           of
           sense
           ,
           there
           more
           neerly
           to
           approach
           and
           entertain
           the
           pleasing
           object
           ;
           somtimes
           on
           the
           contrary
           ,
           to
           avoid
           an
           Evil
           she
           apprehends
           ,
           and
           decline
           an
           encontre
           with
           an
           ingratefull
           object
           ,
           she
           retreats
           inwardly
           ,
           and
           leaving
           her
           watches
           ,
           shrinks
           up
           herself
           ,
           as
           if
           she
           labourd
           to
           hide
           her
           head
           from
           the
           danger
           threatned
           .
           So
           that
           we
           can
           scarcely
           perceive
           ,
           or
           imagine
           any
           thing
           without
           disquiet
           and
           commotion
           :
           and
           at
           the
           apprehension
           of
           almost
           any
           object
           whatsoever
           ,
           the
           whole
           Soul
           is
           moved
           ,
           and
           put
           into
           a
           trembling
           ,
           and
           the
           substance
           of
           it
           variously
           agitated
           ,
           as
           a
           field
           of
           corn
           is
           waved
           to
           and
           fro
           by
           contrary
           gusts
           of
           winds
           .
        
         
           Nor
           do
           these
           agitations
           ,
           especially
           if
           they
           be
           any
           whit
           violent
           ,
           stop
           at
           the
           Sensitive
           part
           of
           the
           Soul
           ,
           or
           spirits
           Animal
           (
           which
           I
           imagine
           to
           make
           a
           kind
           of
           
             lucid
             Fluidum
          
           ,
           subject
           to
           Undulations
           or
           waving
           motions
           throughout
           ,
           upon
           either
           external
           ,
           or
           internal
           impulses
           )
           but
           ,
           as
           waves
           rowl
           on
           till
           they
           arrive
           at
           the
           shore
           ,
           are
           carried
           on
           ,
           by
           an
           Undulating
           
           motion
           ,
           even
           to
           the
           Vital
           part
           glowing
           in
           the
           blood
           ;
           and
           impelling
           the
           flame
           thereof
           hither
           and
           thither
           ,
           make
           it
           to
           burn
           unequaly
           .
           For
           ,
           so
           soon
           as
           an
           object
           is
           either
           by
           the
           sense
           ,
           or
           by
           the
           Memory
           ,
           represented
           to
           the
           Imagination
           ,
           under
           th'
           apparence
           of
           Good
           ,
           or
           Evil
           ;
           in
           the
           very
           same
           instant
           it
           affects
           ,
           and
           commoves
           the
           
             Animal
             Spirits
          
           destined
           to
           maintain
           the
           Pulse
           of
           the
           heart
           :
           and
           by
           their
           influx
           ,
           causing
           the
           heart
           to
           be
           variously
           contracted
           ,
           or
           dilated
           ;
           consequently
           renders
           the
           motion
           ,
           and
           accension
           of
           the
           blood
           variously
           irregular
           and
           unequal
           .
           And
           thus
           you
           see
           in
           what
           manner
           the
           two
           parts
           of
           the
           Sensitive
           Soul
           ,
           the
           Vital
           flame
           ,
           and
           the
           Animal
           spirits
           reciprocally
           affect
           each
           other
           with
           their
           accidental
           alterations
           .
           But
           this
           you
           may
           understand
           more
           clearly
           and
           fully
           from
           the
           following
           Theory
           of
           the
           Passions
           ,
           where
           we
           shall
           enquire
           into
           the
           reasons
           and
           motions
           of
           them
           more
           particularly
           .
        
         
           
           Mean
           while
           I
           find
           my self
           in
           this
           place
           arrested
           by
           a
           certain
           mighty
           Difficulty
           ,
           which
           though
           perhaps
           I
           shall
           not
           be
           able
           to
           overcome
           ,
           ought
           nevertheless
           to
           be
           attempted
           ;
           not
           only
           for
           its
           own
           grand
           importance
           ,
           but
           because
           without
           some
           plausible
           Explication
           of
           it
           at
           least
           ,
           all
           our
           
           precedent
           speculations
           concerning
           the
           nature
           and
           proprieties
           of
           a
           Sensitive
           Soul
           ,
           will
           fall
           to
           the
           ground
           ;
           as
           an
           arch
           that
           wants
           a
           key
           ,
           or
           middle-stone
           to
           support
           all
           the
           rest
           .
        
         
           It
           is
           concerning
           the
           Knowledge
           of
           Brutes
           ,
           by
           which
           they
           are
           directed
           in
           actions
           voluntary
           .
        
         
           For
           ,
           supposing
           all
           we
           have
           hitherto
           been
           discoursing
           of
           the
           
             Origin
             ,
             Substance
             ,
             Subsistence
             ,
             Parts
             ,
             Faculties
             ,
             Inclinations
             ,
             Passions
          
           and
           Alterations
           of
           a
           Corporeal
           Soul
           ,
           to
           be
           true
           and
           evident
           (
           which
           is
           more
           than
           I
           dare
           assume
           )
           yet
           doth
           it
           not
           from
           thence
           appear
           ,
           what
           such
           a
           Soul
           can
           by
           her
           own
           proper
           virtue
           do
           more
           than
           a
           Machine
           artificialy
           fram'd
           and
           put
           into
           motion
           .
           To
           speak
           more
           plainly
           ;
           tho
           it
           be
           granted
           ;
           that
           first
           th'
           impression
           made
           by
           an
           external
           object
           upon
           the
           instrument
           of
           sense
           ,
           doth
           by
           impelling
           the
           Animal
           Spirits
           inwards
           ,
           and
           by
           disposing
           them
           into
           a
           certain
           peculiar
           figure
           ,
           or
           mode
           (
           as
           the
           Cartesians
           speak
           )
           cause
           the
           act
           of
           Sensation
           ,
           or
           simple
           Perception
           ;
           and
           that
           then
           the
           same
           spirits
           rebounding
           ,
           as
           it
           were
           by
           a
           reflex
           undulation
           ,
           outward
           from
           the
           brain
           into
           the
           nerves
           and
           muscles
           ,
           produce
           
             local
             motions
          
           :
           granting
           this
           ,
           I
           say
           ,
           yet
           still
           we
           are
           to
           seek
           ,
           How
           this
           Soul
           ,
           or
           any
           one
           part
           of
           it
           ,
           
           comes
           to
           be
           conscious
           of
           Sensation
           ,
           or
           how
           it
           can
           ,
           by
           a
           reflex
           act
           (
           as
           the
           Schools
           phrase
           it
           )
           
             perceive
             that
             it
             doth
             perceive
          
           ,
           and
           according
           to
           that
           perception
           ,
           is
           impell'd
           to
           diverse
           acts
           ,
           directed
           to
           an
           appetite
           of
           this
           ,
           or
           that
           good
           ,
           and
           somtimes
           in
           prosecution
           of
           the
           good
           desired
           ,
           to
           perform
           actions
           that
           seem
           to
           be
           the
           results
           of
           counsel
           and
           deliberation
           ,
           such
           as
           are
           daily
           observed
           to
           be
           done
           by
           several
           sorts
           of
           Beasts
           ,
           as
           well
           wild
           as
           domestic
           .
           In
           Man
           indeed
           ,
           it
           seems
           not
           difficult
           to
           conceive
           ,
           that
           the
           Rational
           Soul
           ,
           as
           president
           of
           all
           th●inferiour
           faculties
           ,
           and
           constantly
           speculating
           the
           impressions
           ,
           or
           images
           represented
           to
           her
           by
           the
           Sensitive
           ,
           as
           by
           a
           mirrour
           ;
           doth
           first
           form
           to
           herself
           conceptions
           and
           notions
           correspondent
           to
           their
           nature
           ,
           and
           then
           proceed
           to
           acts
           of
           
             reason
             ,
             judgement
          
           and
           will.
           But
           as
           for
           Brutes
           that
           are
           irrational
           ;
           in
           what
           manner
           the
           perception
           ,
           distinction
           ,
           appetite
           ,
           memory
           of
           objects
           ,
           and
           other
           acts
           resulting
           from
           an
           inferior
           kind
           of
           reason
           ,
           are
           in
           them
           performd
           :
           this
           ,
           I
           confess
           ,
           is
           more
           than
           I
           can
           yet
           understand
           .
           Some
           there
           are
           ,
           I
           know
           ,
           who
           rather
           then
           acknowledge
           their
           insufficiency
           to
           solve
           this
           Problem
           ;
           have
           attributed
           to
           Brutes
           also
           Souls
           immaterial
           ,
           and
           subsistent
           after
           separation
           
           from
           their
           bodies
           .
           But
           these
           considered
           not
           ,
           that
           the
           Soul
           of
           a
           Brute
           ,
           however
           docil
           and
           apprehensive
           ,
           and
           using
           organs
           in
           their
           structure
           very
           little
           (
           if
           at
           all
           )
           different
           from
           those
           in
           the
           head
           of
           Man
           ,
           can
           yet
           have
           no
           capacity
           of
           Arts
           and
           Sciences
           ,
           nor
           raise
           it self
           up
           to
           any
           objects
           ,
           or
           acts
           ,
           but
           what
           are
           Material
           :
           and
           that
           by
           consequence
           ,
           the
           same
           is
           different
           from
           ,
           and
           inferiour
           to
           the
           Rational
           Soul
           of
           Man
           ,
           and
           material
           .
           So
           that
           instead
           of
           solving
           the
           Doubt
           ,
           by
           teaching
           us
           ,
           how
           from
           a
           certain
           Modification
           of
           subtil
           matter
           ,
           there
           may
           result
           such
           Power
           ,
           which
           residing
           in
           the
           brain
           of
           a
           Brute
           ,
           may
           there
           receive
           without
           confusion
           all
           impressions
           or
           images
           brought
           in
           by
           the
           Senses
           ,
           distinctly
           speculate
           ,
           judge
           and
           know
           them
           ,
           and
           then
           raise
           appetites
           ,
           and
           imploy
           the
           other
           faculties
           in
           acts
           respective
           to
           that
           knowledge
           ,
           and
           to
           those
           appetites
           :
           instead
           of
           this
           ,
           I
           say
           ,
           they
           have
           entangled
           themselves
           in
           an
           absurd
           Error
           ,
           ascribing
           to
           a
           thing
           meerly
           material
           ,
           a
           capacity
           of
           knowing
           
             objects
             immaterial
          
           ,
           and
           performing
           actions
           proper
           only
           to
           immaterial
           Beings
           .
        
         
           We
           are
           therefore
           to
           search
           for
           this
           Power
           of
           a
           Sensitive
           Soul
           ,
           by
           which
           she
           is
           conscious
           of
           her
           own
           perception
           ,
           only
           in
           Matter
           in
           a
           peculiar
           manner
           so
           ,
           or
           
           so
           disposed
           or
           modified
           .
           But
           in
           what
           matter
           ?
           this
           of
           the
           Soul
           ,
           or
           that
           of
           the
           Body
           ?
           Truely
           ,
           if
           you
           shall
           distinctly
           examine
           either
           the
           Soul
           or
           the
           Body
           of
           a
           Brute
           ,
           as
           not
           conjoyned
           and
           united
           into
           one
           Compositum
           ;
           you
           will
           have
           a
           hard
           task
           of
           it
           ,
           to
           find
           in
           either
           of
           them
           ,
           or
           indeed
           in
           any
           other
           material
           subject
           whatever
           ,
           any
           thing
           to
           which
           you
           may
           reasonably
           attribute
           such
           an
           Energetic
           and
           
             self-moving
             Power
          
           .
           But
           if
           you
           consider
           the
           whole
           Brute
           ,
           as
           a
           
             Body
             animated
          
           ,
           and
           by
           divine
           art
           of
           an
           infinite
           wisdom
           designed
           ,
           framed
           and
           qualified
           for
           certain
           ends
           and
           uses
           :
           then
           you
           may
           safely
           conclude
           ,
           that
           a
           Brute
           is
           ,
           by
           the
           law
           of
           the
           Creation
           ,
           or
           institute
           of
           Almighty
           God
           ,
           so
           comparated
           ,
           as
           that
           from
           Soul
           and
           body
           united
           ,
           such
           a
           confluence
           of
           Faculties
           should
           result
           ,
           as
           are
           necessary
           to
           the
           ends
           and
           uses
           for
           which
           it
           was
           made
           .
           Do
           but
           convert
           your
           thoughts
           awhile
           upon
           
             Mechanic
             Engines
          
           ,
           and
           seriously
           contemplate
           the
           motions
           ,
           powers
           and
           effects
           of
           them
           .
           They
           are
           all
           composed
           indeed
           of
           gross
           ,
           solid
           and
           ponderous
           Materials
           :
           and
           yet
           such
           is
           the
           design
           ,
           contrivance
           and
           artifice
           of
           their
           various
           parts
           ,
           as
           that
           from
           the
           figures
           and
           motions
           of
           them
           ,
           there
           result
           certain
           and
           constant
           operations
           ,
           answerable
           to
           the
           intent
           of
           the
           
           Artist
           ,
           and
           far
           transcending
           the
           forces
           of
           their
           divided
           ingredients
           .
           Before
           the
           invention
           of
           Clocks
           and
           Watches
           ,
           who
           could
           expect
           ,
           that
           of
           iron
           and
           brass
           ,
           dull
           and
           heavy
           metalls
           ,
           a
           machine
           should
           be
           framed
           ;
           which
           consisting
           of
           a
           few
           wheels
           endented
           ,
           and
           a
           spring
           regularly
           disposed
           ,
           should
           in
           its
           motions
           rival
           the
           celestial
           orbs
           ,
           and
           without
           the
           help
           or
           direction
           of
           any
           external
           Mover
           ,
           by
           repeted
           revolutions
           measure
           the
           successive
           spaces
           of
           time
           even
           to
           minutes
           and
           seconds
           ,
           as
           exactly
           almost
           as
           the
           diurnal
           revolutions
           of
           the
           Terrestrial
           globe
           itself
           ?
           and
           yet
           now
           such
           Machins
           are
           commonly
           made
           even
           by
           some
           Blacksmiths
           ,
           and
           mens
           admiration
           of
           their
           pretty
           artifice
           long
           since
           ceased
           .
           If
           then
           in
           vulgar
           Mechanics
           ,
           the
           contrivance
           and
           advantagious
           disposition
           of
           matter
           ,
           be
           more
           noble
           and
           efficacious
           than
           matter
           itself
           :
           certainly
           in
           a
           
             Living
             Creature
          
           ,
           in
           a
           
             Body
             animate
          
           ,
           the
           Powers
           emergent
           from
           a
           conspiracy
           and
           cooperation
           of
           so
           many
           ,
           so
           various
           organs
           ,
           and
           all
           so
           admirably
           formed
           ,
           ought
           to
           be
           acknowledged
           incomparably
           more
           noble
           ,
           and
           more
           Energetic
           .
           If
           the
           art
           of
           Man
           ,
           weak
           and
           ignorant
           Man
           ,
           can
           give
           to
           bodies
           ,
           of
           themselves
           weighty
           ,
           sluggish
           and
           unactive
           ,
           figure
           ,
           connexion
           and
           motion
           fit
           to
           produce
           
           effects
           beyond
           the
           capacity
           of
           their
           single
           natures
           :
           what
           ought
           we
           to
           think
           of
           the
           divine
           art
           of
           the
           Creator
           ,
           whose
           Power
           is
           infinite
           ,
           because
           his
           wisedom
           is
           so
           ?
           Could
           not
           He
           ,
           think
           you
           ,
           who
           by
           the
           voice
           of
           his
           Will
           call'd
           the
           World
           out
           of
           Chaos
           ,
           and
           made
           so
           many
           myriads
           of
           different
           Beings
           out
           of
           one
           and
           the
           same
           universal
           matter
           ;
           could
           not
           He
           ,
           when
           He
           created
           Brutes
           ,
           so
           fashion
           and
           organize
           the
           various
           parts
           and
           members
           of
           their
           Bodies
           ▪
           thereto
           so
           adjust
           the
           finer
           and
           more
           active
           contexture
           of
           their
           spirituous
           Souls
           ,
           and
           impress
           such
           motions
           upon
           them
           ,
           as
           that
           from
           the
           union
           and
           cooperation
           of
           both
           ,
           a
           Syndrome
           or
           conspiracy
           of
           Faculties
           or
           Powers
           should
           arise
           ,
           by
           which
           they
           might
           be
           qualified
           and
           inabled
           to
           live
           ,
           move
           and
           act
           respectively
           to
           the
           proper
           uses
           and
           ends
           of
           their
           Creation
           ?
           Undoubtedly
           He
           could
           ;
           and
           t
           is
           part
           of
           my
           belief
           ,
           that
           He
           did
           .
           Nor
           do
           I
           more
           wonder
           at
           the
           Knowledge
           of
           Beasts
           ,
           by
           which
           they
           are
           directed
           in
           the
           election
           of
           objects
           ,
           and
           in
           the
           prosecution
           or
           avoidance
           of
           them
           ;
           than
           I
           do
           at
           their
           simple
           Perception
           of
           them
           by
           their
           outward
           senses
           :
           since
           I
           conceive
           the
           one
           to
           be
           as
           much
           Mechanical
           ,
           as
           the
           other
           ,
           though
           perhaps
           the
           reason
           of
           the
           one
           ,
           is
           of
           more
           difficult
           explication
           than
           that
           of
           the
           other
           .
        
         
         
           When
           you
           hear
           the
           Musick
           of
           a
           
             Church
             Organ
          
           ,
           is
           it
           not
           as
           pleasant
           to
           your
           mind
           ,
           as
           the
           Musick
           is
           to
           your
           ear
           ,
           to
           consider
           how
           so
           many
           grateful
           notes
           ,
           and
           consonances
           that
           compose
           the
           charming
           Harmony
           ,
           do
           all
           arise
           only
           from
           wind
           blown
           into
           a
           set
           of
           pipes
           gradualy
           different
           in
           length
           and
           bore
           ,
           and
           successively
           let
           into
           them
           by
           the
           apertures
           of
           their
           valves
           ?
           and
           do
           you
           not
           then
           observe
           the
           Effect
           of
           this
           so
           artificial
           instrument
           highly
           to
           excell
           both
           the
           Materials
           of
           it
           ,
           and
           the
           hand
           of
           the
           Organist
           that
           plaies
           upon
           it
           ?
           the
           like
           Harmony
           you
           have
           perhaps
           somtimes
           heard
           from
           a
           
             Musical
             Water-work
          
           ,
           as
           the
           vulgar
           calls
           it
           ;
           an
           Organ
           that
           plaied
           of
           itself
           ,
           without
           the
           hands
           of
           a
           Musician
           to
           press
           the
           jacks
           ,
           meerly
           by
           the
           force
           of
           a
           stream
           of
           Water
           opening
           and
           shuting
           the
           valves
           alternately
           ,
           and
           in
           an
           order
           predesign'd
           to
           produce
           the
           harmonical
           sounds
           ,
           consonances
           and
           modes
           requisite
           to
           the
           composition
           ,
           to
           which
           it
           had
           been
           set
           .
        
         
           Now
           ,
           to
           the
           first
           of
           these
           Organs
           you
           may
           compare
           a
           Man
           ;
           in
           whom
           the
           Rational
           Soul
           seems
           to
           perform
           the
           office
           of
           the
           Organist
           ,
           while
           governing
           and
           directing
           the
           Animal
           Spirits
           in
           all
           their
           motions
           ,
           she
           disposeth
           and
           ordereth
           all
           Faculties
           
           of
           the
           inferior
           ,
           or
           Sensitive
           Soul
           ,
           according
           to
           her
           will
           and
           pleasure
           :
           and
           so
           makes
           a
           kind
           of
           Harmony
           of
           
             Reason
             ,
             Sense
          
           ,
           and
           Motion
           .
        
         
           And
           to
           the
           Other
           ,
           or
           Hydraulic
           Organ
           you
           may
           compare
           a
           Brute
           ,
           whose
           Sensitive
           Soul
           being
           scarcely
           moderatrix
           of
           of
           herself
           ,
           and
           her
           Faculties
           ,
           doth
           indeed
           in
           order
           to
           certain
           ends
           necessary
           to
           her
           nature
           ,
           perform
           many
           trains
           of
           actions
           ;
           but
           such
           as
           are
           (
           like
           the
           various
           parts
           of
           an
           Harmonical
           Composition
           )
           regularly
           prescribed
           (
           as
           the
           notes
           of
           a
           Tune
           are
           prickd
           down
           )
           by
           the
           law
           of
           her
           creation
           ,
           and
           determined
           for
           the
           most
           part
           to
           the
           same
           thing
           ;
           viz.
           the
           Conservation
           of
           herself
           .
           So
           that
           she
           seems
           to
           produce
           an
           Harmony
           of
           
             Life
             ,
             Sense
          
           and
           Motion
           .
        
         
           But
           this
           Analogy
           seems
           to
           be
           much
           greater
           in
           Brutes
           of
           the
           lowest
           order
           ,
           such
           upon
           whose
           Souls
           or
           natures
           there
           are
           not
           many
           Types
           or
           Notes
           of
           actions
           to
           be
           done
           by
           them
           ,
           imprinted
           ;
           and
           which
           according
           to
           that
           common
           saying
           of
           the
           Schools
           ,
           
             non
             tam
             agunt
             ,
             quàm
             aguntur
             ,
          
           act
           rather
           by
           necessary
           impulse
           ,
           or
           constraint
           ,
           than
           freely
           ;
           and
           of
           their
           own
           accord
           :
           than
           in
           more
           perfect
           Animals
           ,
           whose
           actions
           are
           ordained
           to
           more
           ,
           and
           more
           considerable
           uses
           ;
           and
           upon
           whose
           
           Souls
           therefore
           more
           original
           lessons
           are
           as
           it
           were
           prick'd
           ,
           down
           ;
           and
           to
           which
           we
           cannot
           justly
           deny
           a
           power
           of
           both
           varying
           those
           innate
           prints
           ,
           and
           compounding
           them
           one
           with
           another
           occasionaly
           .
           Which
           Power
           seems
           to
           be
           radicated
           in
           the
           
             Corporeal
             Soul
          
           ,
           by
           nature
           so
           constituted
           ,
           as
           to
           be
           knowing
           and
           active
           in
           some
           certain
           things
           necessary
           to
           it
           ;
           and
           capable
           also
           of
           being
           afterward
           taught
           ,
           by
           various
           accidents
           usually
           affecting
           it
           ,
           both
           to
           know
           other
           things
           ,
           and
           to
           do
           far
           more
           ,
           and
           more
           intricate
           actions
           .
        
         
           All
           the
           Knowledge
           therefore
           these
           more
           perfect
           Brutes
           are
           observed
           to
           have
           ,
           
           must
           be
           either
           Innate
           or
           Adventitious
           .
           The
           Former
           is
           commonly
           nam'd
           
             Natural
             Instinct
          
           ;
           which
           being
           by
           the
           Omnipotent
           Creator
           ,
           in
           the
           very
           act
           of
           their
           Formation
           ,
           infused
           ,
           and
           as
           an
           indelible
           Character
           impress'd
           upon
           their
           very
           principles
           or
           natures
           ;
           both
           urges
           them
           to
           ,
           and
           directs
           them
           in
           certain
           actions
           necessary
           to
           the
           prorogation
           of
           their
           life
           ,
           and
           to
           the
           propagation
           of
           their
           kind
           .
           The
           Other
           is
           by
           little
           and
           little
           acquired
           ,
           by
           the
           daily
           perception
           of
           
             new
             objects
          
           ,
           by
           imitation
           ,
           by
           experience
           ,
           by
           
             mans
             teaching
          
           ,
           and
           by
           some
           other
           waies
           :
           and
           in
           some
           Brutes
           ,
           is
           advanced
           to
           a
           higher
           degree
           than
           in
           others
           .
           Nevertheless
           this
           same
           acquired
           cognition
           
           and
           Cunning
           also
           (
           how
           great
           soever
           )
           doth
           in
           some
           of
           them
           depend
           altogether
           upon
           
             instinct
             natural
          
           ,
           and
           the
           frequent
           use
           of
           it
           .
        
         
           Here
           it
           would
           not
           perhaps
           be
           very
           difficult
           for
           me
           to
           recount
           ,
           what
           sorts
           of
           actions
           done
           by
           more
           perfect
           Beasts
           ,
           are
           referrible
           to
           their
           Congenite
           Knowledge
           alone
           ;
           what
           to
           their
           acquired
           alone
           ;
           and
           what
           to
           a
           combination
           of
           both
           .
           I
           could
           also
           shew
           how
           their
           acquir'd
           knowledge
           ariseth
           by
           degrees
           from
           impressions
           of
           new
           objects
           ,
           from
           examples
           ,
           or
           imitation
           ,
           from
           experience
           and
           other
           adventitious
           helps
           just
           now
           mentioned
           .
           I
           might
           moreover
           explain
           in
           what
           manner
           the
           direct
           images
           of
           things
           brought
           into
           the
           common
           Sensory
           ,
           produce
           first
           Imagination
           ,
           and
           then
           Memory
           ;
           how
           the
           same
           images
           reflex'd
           ,
           instantly
           raise
           Appetite
           ,
           if
           they
           appear
           good
           and
           agreeable
           ;
           or
           Aversion
           ,
           if
           displeasing
           and
           hurtfull
           ;
           and
           how
           thereupon
           in
           the
           same
           instant
           
             Local
             Motions
          
           succeed
           ,
           for
           prosecution
           ,
           or
           avoidance
           of
           the
           things
           themselves
           .
           All
           these
           ,
           I
           say
           ,
           I
           might
           deduce
           from
           notions
           competent
           to
           a
           Corporeal
           Soul
           ,
           and
           from
           the
           powers
           of
           a
           Body
           informed
           and
           actuated
           thereby
           ,
           both
           being
           comparated
           for
           such
           determinate
           actions
           by
           artifice
           Divine
           ;
           without
           bringing
           into
           
           to
           the
           scene
           any
           immaterial
           natures
           (
           as
           some
           have
           done
           )
           to
           solve
           the
           difficulties
           concerning
           the
           science
           or
           knowledge
           of
           Brutes
           .
           But
           because
           these
           arguments
           have
           been
           already
           handled
           by
           many
           excellent
           Men
           ,
           and
           curious
           wits
           ,
           
             Sir
             Kenelm
             Digby
             ,
             Monsieur
             des
             Cartes
             ,
             Mr.
             Hobbes
             ,
          
           &c.
           and
           most
           accurately
           by
           
             Dr.
             Willis
          
           ,
           in
           his
           late
           Book
           
             de
             Anima
             Brutorum
          
           ,
           and
           because
           a
           further
           inquisition
           into
           them
           is
           not
           absolutely
           necessary
           to
           my
           design
           of
           explicating
           the
           reasons
           of
           the
           Passions
           :
           I
           therefore
           shall
           ad
           no
           more
           concerning
           them
           ;
           but
           contenting
           myself
           with
           the
           hints
           I
           have
           given
           ,
           conclude
           this
           Section
           with
           two
           pertinent
           and
           remarkable
           clauses
           .
        
         
           Manifest
           it
           is
           ,
           
           that
           all
           Brute
           Animals
           of
           what
           kind
           soever
           ,
           are
           by
           
             natural
             instinct
          
           alone
           ,
           as
           by
           an
           eternal
           rule
           ,
           or
           law
           engraven
           upon
           their
           hearts
           ,
           urged
           and
           directed
           to
           do
           all
           things
           that
           conduce
           either
           to
           their
           own
           defense
           and
           conservation
           ,
           or
           to
           the
           propagation
           of
           their
           species
           .
           And
           hence
           it
           is
           necessarily
           consequent
           ,
           that
           in
           order
           to
           their
           observance
           of
           this
           congenite
           law
           ,
           or
           accomplishment
           of
           these
           two
           grand
           Ends
           of
           their
           Creation
           ,
           they
           must
           all
           ,
           by
           the
           dictates
           of
           the
           same
           
             natural
             instinct
          
           ,
           both
           know
           ,
           whatever
           things
           are
           convenient
           and
           beneficial
           ,
           whatever
           
           are
           
             inconvenient
             ,
             hurtful
          
           and
           destructive
           to
           them
           ;
           and
           according
           to
           this
           knowledge
           ,
           prosecute
           these
           with
           hatred
           and
           aversation
           ,
           those
           with
           love
           and
           delight
           .
           When
           therefore
           we
           observe
           Brutes
           to
           distinguish
           betwixt
           wholesome
           and
           venomous
           plants
           ,
           to
           seek
           for
           convenient
           food
           ,
           cunningly
           to
           hunt
           after
           prey
           ,
           retreat
           from
           injuries
           of
           weather
           ,
           provide
           themselves
           denns
           and
           other
           secret
           places
           for
           rest
           and
           security
           ,
           travell
           from
           one
           Climate
           to
           another
           ,
           and
           change
           their
           stations
           at
           certain
           periods
           and
           seasons
           of
           the
           year
           ,
           to
           love
           their
           benefactors
           ,
           and
           fly
           from
           their
           enemies
           ,
           to
           court
           their
           mates
           ,
           build
           nests
           and
           other
           nurseries
           for
           their
           yong
           ,
           to
           suckle
           ,
           feed
           ,
           cherish
           ,
           protect
           and
           teach
           them
           ,
           to
           use
           a
           thousand
           pretty
           shifts
           and
           artifices
           to
           elude
           their
           persuers
           ,
           in
           fine
           ,
           to
           manage
           all
           their
           affairs
           regularly
           and
           prudently
           ,
           as
           it
           were
           by
           counsel
           and
           deliberation
           ,
           in
           order
           to
           the
           two
           principal
           ends
           preordained
           by
           the
           Divine
           Wisedom
           :
           when
           we
           (
           I
           say
           )
           observe
           all
           these
           their
           actions
           ,
           we
           are
           not
           to
           refer
           them
           to
           a
           principle
           of
           Reason
           ,
           or
           any
           free
           and
           self-governing
           Faculty
           (
           like
           the
           Rational
           Soul
           of
           Man
           )
           wherewith
           they
           are
           endowed
           ;
           but
           only
           to
           
             Natural
             Instinct
          
           ,
           by
           which
           they
           are
           incited
           and
           directed
           .
        
         
         
           Neither
           are
           we
           to
           give
           credit
           to
           their
           opinion
           who
           hold
           ,
           
           that
           all
           such
           actions
           arise
           from
           a
           kind
           of
           
             Material
             Necessity
          
           (
           such
           as
           Democritus
           fancied
           )
           and
           without
           any
           intention
           ,
           or
           Scope
           aimed
           at
           by
           the
           Beasts
           themselves
           ;
           merely
           from
           the
           congruity
           or
           incongruity
           of
           images
           impressed
           upon
           the
           organ
           of
           the
           sense
           affected
           :
           as
           if
           Brute
           Animals
           were
           as
           little
           conscious
           of
           their
           own
           actings
           ,
           as
           artificial
           Engines
           are
           of
           their
           motions
           ,
           and
           the
           reasons
           of
           them
           .
           For
           we
           cannot
           but
           observe
           ,
           that
           Brutes
           ,
           by
           virtue
           of
           natural
           instinct
           ,
           perform
           not
           only
           simple
           acts
           excited
           by
           some
           one
           single
           impression
           made
           upon
           this
           or
           that
           Sensory
           ,
           by
           an
           external
           agent
           ,
           or
           object
           ;
           as
           when
           the
           scorching
           heat
           of
           the
           Sun
           in
           sommer
           beating
           upon
           them
           ,
           makes
           them
           to
           retire
           to
           cool
           and
           shady
           places
           for
           refuge
           :
           but
           also
           many
           other
           Compound
           actions
           ,
           such
           to
           which
           a
           long
           series
           ,
           or
           chain
           of
           subservient
           acts
           is
           required
           .
           For
           instance
           ;
           in
           the
           Spring
           ,
           when
           Birds
           feeling
           the
           warmth
           and
           invigorating
           (
           I
           had
           almost
           call'd
           it
           also
           the
           prolific
           )
           influence
           of
           th'
           approaching
           Sun
           (
           that
           Universal
           Adjutant
           of
           Generation
           )
           find
           themselves
           pleasantly
           instigated
           to
           their
           duety
           of
           Propagation
           ;
           then
           ,
           without
           any
           other
           impulse
           ,
           or
           direction
           ,
           but
           that
           of
           natural
           instinct
           ,
           they
           dextrously
           ,
           
           and
           as
           it
           were
           with
           counsel
           and
           deliberation
           ,
           address
           themselves
           chiefly
           to
           that
           most
           delightful
           work
           .
           First
           ,
           with
           a
           kind
           of
           chearful
           Solemnity
           they
           choose
           ,
           and
           espouse
           their
           Mates
           ,
           all
           their
           Femals
           bringing
           love
           ,
           obsequiousness
           ,
           diligence
           and
           feather-beds
           for
           their
           dowry
           .
           Then
           they
           seek
           for
           places
           convenient
           to
           reside
           in
           ,
           and
           there
           with
           skill
           and
           art
           exceeding
           the
           proudest
           of
           humane
           Architecture
           ,
           they
           build
           their
           Nests
           .
           Which
           are
           no
           sooner
           finished
           ,
           than
           they
           lay
           their
           Eggs
           therein
           .
           Upon
           these
           in
           the
           next
           place
           they
           sit
           with
           admirable
           constancy
           and
           patience
           ▪
           untill
           they
           have
           hatch'd
           them
           .
           And
           that
           great
           work
           done
           ,
           they
           in
           fine
           with
           exemplary
           tenderness
           and
           care
           feed
           ,
           cherish
           and
           protect
           their
           young
           ,
           till
           they
           are
           able
           to
           live
           of
           themselves
           .
           Now
           here
           ,
           you
           see
           ,
           is
           a
           multiplicity
           of
           actions
           regularly
           and
           with
           design
           done
           in
           order
           to
           one
           grand
           scope
           ,
           or
           end
           :
           such
           as
           cannot
           possibly
           proceed
           from
           simple
           impressions
           of
           external
           objects
           .
           'T
           were
           easy
           for
           me
           here
           to
           invite
           you
           to
           reflect
           on
           the
           admirable
           Republics
           of
           Bees
           and
           Pismires
           ,
           in
           which
           all
           the
           constitutions
           of
           a
           most
           perfect
           Government
           are
           exemplified
           :
           yet
           without
           writen
           laws
           or
           promulgation
           of
           Right
           :
           but
           the
           former
           example
           is
           sufficient
           .
           I
           conclude
           then
           ,
           that
           since
           in
           all
           
           these
           ,
           the
           affairs
           or
           businesses
           of
           Brutes
           are
           managed
           and
           administred
           always
           after
           one
           and
           the
           same
           manner
           ,
           without
           any
           variety
           :
           that
           is
           a
           convincing
           argument
           ,
           that
           the
           enterprises
           and
           works
           of
           Brutes
           of
           this
           sort
           ,
           are
           excited
           neither
           by
           
             external
             objects
          
           ,
           whose
           impulse
           is
           ever
           various
           ;
           nor
           by
           any
           internal
           purpose
           of
           mind
           ,
           which
           is
           more
           mutable
           than
           the
           wind
           ;
           but
           by
           a
           principle
           more
           certain
           and
           fix'd
           ,
           and
           always
           determined
           to
           one
           thing
           ;
           which
           can
           be
           nothing
           else
           but
           
             Natural
             instinct
          
           .
        
         
           And
           how
           far
           the
           power
           and
           influence
           of
           this
           instinct
           may
           extend
           toward
           the
           excitation
           of
           the
           various
           Passions
           to
           which
           the
           
             Sensitive
             Soul
          
           is
           of
           her
           own
           nature
           subject
           and
           prone
           ;
           will
           appear
           more
           clearly
           from
           our
           subsequent
           Enquiry
           into
           their
           proper
           causes
           and
           motions
           :
           to
           which
           I
           now
           hasten
           ;
           having
           thus
           long
           detained
           you
           in
           hearing
           what
           seems
           to
           me
           most
           probable
           and
           consentaneous
           to
           reason
           ,
           concerning
           the
           substance
           ,
           original
           ,
           proprieties
           and
           faculties
           of
           the
           
             Sensitive
             Soul
          
           ,
           common
           to
           Man
           with
           Brutes
           .
           Which
           was
           my
           first
           Preliminary
           .
        
      
       
         
         
           SECT
           .
           III.
           Of
           the
           Nature
           Origin
           ,
           and
           principal
           Seat
           of
           the
           Rational
           Soul
           in
           Man.
           
        
         
           
           HOw
           neer
           so
           ever
           Brute
           Beasts
           may
           be
           allowed
           to
           approach
           to
           the
           Divine
           faculty
           of
           Reason
           ,
           or
           Discours
           :
           yet
           most
           certain
           it
           is
           ,
           no
           one
           of
           them
           hath
           ever
           been
           observed
           to
           attain
           thereunto
           .
           For
           ,
           if
           we
           with
           all
           favor
           and
           partiality
           imaginable
           ,
           examine
           the
           Effects
           of
           either
           their
           innate
           ,
           or
           acquired
           Knowledge
           ,
           or
           of
           both
           conjoyned
           ,
           and
           improved
           into
           Habits
           by
           long
           practice
           and
           experience
           :
           yet
           in
           the
           end
           we
           shall
           be
           forced
           to
           confess
           ,
           that
           even
           the
           most
           intricate
           ,
           and
           most
           cunning
           of
           all
           their
           actions
           ,
           come
           far
           short
           of
           those
           that
           are
           ordinarily
           done
           by
           Man
           ,
           by
           virtue
           of
           the
           
             Reasonable
             Soul
          
           ,
           wherewith
           he
           is
           by
           the
           immense
           bounty
           of
           his
           Creator
           ,
           endowed
           .
        
         
           This
           is
           a
           Verity
           so
           obvious
           to
           every
           Man
           of
           common
           sense
           and
           understanding
           ▪
           so
           evident
           by
           its
           own
           splendor
           ;
           that
           it
           needs
           neither
           Arguments
           drawn
           from
           reason
           
           to
           establish
           ,
           nor
           Examples
           drawn
           from
           frequent
           observations
           to
           illustrate
           it
           :
           especially
           now
           after
           the
           many
           excellent
           discourses
           thereupon
           writen
           by
           Learned
           Men
           of
           almost
           all
           ages
           ,
           all
           nations
           ,
           all
           professions
           .
           It
           being
           therefore
           unnecessary
           for
           me
           by
           prolix
           reasoning
           to
           evince
           ,
           and
           superfluous
           by
           multiplicity
           of
           instances
           to
           elucidate
           the
           vast
           disparity
           betwixt
           the
           proper
           Acts
           and
           Operations
           of
           a
           Reasonable
           Soul
           ,
           and
           those
           inferior
           ones
           of
           a
           Sensitive
           :
           I
           shall
           only
           in
           brief
           ,
           and
           analytically
           recount
           to
           you
           a
           few
           of
           those
           many
           Excellencies
           and
           Prerogatives
           essential
           to
           the
           former
           ,
           and
           by
           the
           law
           of
           nature
           incommunicable
           to
           the
           later
           .
        
         
           The
           Preeminence
           then
           of
           Mans
           Reasonable
           Soul
           is
           undeniably
           manifest
           from
           both
           her
           Objects
           ,
           and
           her
           Acts.
           
        
         
           Her
           Objects
           are
           all
           things
           whatsoever
           ,
           
           true
           or
           false
           ,
           real
           or
           imaginary
           ,
           within
           or
           without
           the
           World
           ,
           sensible
           or
           insensible
           ,
           infinite
           or
           finite
           :
           for
           ,
           to
           all
           these
           can
           she
           extend
           her
           unconfined
           power
           of
           speculation
           .
           I
           doubt
           indeed
           ,
           whether
           it
           be
           possible
           for
           her
           in
           this
           life
           ,
           while
           she
           is
           obliged
           to
           speculate
           all
           things
           by
           the
           help
           of
           images
           ,
           or
           corporeal
           representations
           ,
           to
           have
           an
           adequate
           ,
           and
           full
           cognition
           of
           the
           superexcellent
           nature
           of
           
           God
           :
           but
           yet
           it
           cannot
           be
           denied
           ,
           that
           she
           is
           capable
           of
           knowing
           for
           certain
           ,
           that
           there
           is
           such
           an
           incomprehensible
           Being
           as
           God
           ,
           and
           that
           He
           is
           infinite
           and
           Eternal
           .
           I
           doubt
           also
           ,
           whether
           the
           mind
           of
           Man
           be
           capable
           of
           any
           true
           notion
           of
           an
           
             Angell
             ,
             Spirit
             ,
             Daemon
          
           or
           other
           the
           like
           Beings
           which
           the
           Schools
           commonly
           (
           how
           intelligibly
           ,
           let
           others
           dispute
           )
           call
           
             immaterial
             Substances
          
           ;
           because
           I
           myself
           can
           represent
           to
           my
           thoughts
           nothing
           but
           under
           some
           certain
           figure
           and
           quantity
           ,
           which
           are
           inseparable
           from
           body
           :
           and
           yet
           who
           dares
           deny
           th'
           Existence
           of
           such
           Beings
           in
           the
           World
           ?
           To
           speculate
           such
           objects
           then
           ,
           as
           fall
           not
           under
           the
           perception
           of
           any
           of
           the
           senses
           ,
           is
           the
           prerogative
           of
           a
           Rational
           Soul
           :
           nor
           can
           a
           Sensitive
           possibly
           have
           any
           knowledge
           of
           things
           above
           the
           sphere
           of
           her
           own
           nature
           ;
           all
           her
           faculties
           being
           corporeal
           ,
           and
           by
           consequence
           limited
           to
           corporeal
           objects
           ,
           and
           those
           too
           no
           other
           than
           what
           are
           perceptible
           by
           the
           senses
           .
        
         
           
           Her
           Acts
           also
           equaly
           declare
           her
           transcendent
           Powers
           .
           That
           act
           of
           simple
           apprehension
           ,
           which
           in
           Brutes
           is
           Imagination
           ,
           is
           in
           Man
           Intellection
           :
           and
           the
           intellect
           presides
           over
           imagination
           ,
           discerning
           the
           Errors
           of
           it
           occasion'd
           by
           the
           senses
           ,
           and
           correcting
           them
           ;
           yea
           subliming
           
           the
           notions
           thereof
           into
           true
           and
           usefull
           ones
           .
           And
           as
           for
           forming
           of
           Propositions
           ,
           by
           compounding
           or
           dividing
           the
           simple
           notions
           of
           sensible
           things
           ;
           that
           power
           is
           indeed
           common
           to
           the
           Sensitive
           Soul
           also
           ,
           and
           usualy
           exercised
           by
           her
           ,
           when
           an
           image
           of
           some
           object
           newly
           admitted
           ,
           meets
           with
           one
           or
           more
           images
           either
           f●●merly
           stored
           up
           in
           the
           Memory
           ,
           or
           at
           that
           instant
           suggested
           by
           natural
           instinct
           ;
           and
           is
           found
           associable
           ,
           or
           repugnant
           to
           them
           :
           but
           yet
           the
           same
           falls
           incomparably
           short
           of
           that
           which
           belongs
           to
           the
           
             Human
             Intellect
          
           .
           Which
           doth
           not
           only
           review
           all
           propositions
           conceiv'd
           from
           the
           Phantasy
           ;
           but
           judges
           also
           whether
           they
           be
           true
           or
           false
           ,
           congruous
           or
           incongruous
           ;
           and
           then
           orders
           and
           disposes
           them
           accordingly
           into
           trains
           of
           notions
           convenient
           either
           to
           Speculation
           ,
           or
           to
           practice
           .
           Moreover
           ,
           it
           restrains
           the
           Phantasy
           ,
           of
           itself
           instable
           and
           prone
           to
           ramble
           through
           various
           phantasms
           ;
           calls
           it
           away
           from
           extravagant
           and
           useless
           conceptions
           ,
           directs
           it
           to
           others
           more
           conform
           to
           reason
           ,
           and
           at
           pleasure
           confines
           it
           within
           certain
           bounds
           ,
           that
           it
           may
           not
           divert
           ,
           or
           range
           too
           wide
           from
           the
           purpose
           .
           All
           which
           Acts
           give
           clear
           evidence
           ,
           that
           there
           is
           in
           Man
           a
           Soul
           superiour
           to
           the
           sensitive
           ,
           and
           which
           moderates
           
           and
           governs
           all
           the
           faculties
           and
           operations
           of
           it
           :
           yea
           ,
           more
           yet
           ,
           which
           from
           representations
           sensible
           deduces
           many
           other
           notions
           of
           things
           altogether
           unknown
           to
           sense
           ,
           and
           which
           the
           Phantasy
           is
           of
           itself
           wholly
           incapable
           to
           imagine
           .
           For
           ,
           it
           understands
           Axioms
           ,
           or
           first
           principles
           ,
           and
           that
           by
           its
           own
           power
           alone
           ,
           without
           recourse
           to
           corporeal
           species
           :
           and
           (
           what
           is
           yet
           more
           noble
           and
           sublime
           )
           by
           a
           reflex
           act
           views
           itself
           ,
           thinks
           that
           it
           thinks
           ,
           from
           thence
           certainly
           knowing
           its
           '
           own
           Existence
           ,
           which
           cannot
           be
           either
           perceived
           by
           sense
           ,
           or
           imagined
           by
           Phantasy
           .
           Whereas
           neither
           the
           Sense
           ,
           nor
           Imagination
           (
           for
           of
           these
           there
           are
           no
           images
           extant
           )
           can
           perceive
           that
           they
           perceive
           ,
           or
           imagine
           .
           To
           these
           royal
           prerogatives
           of
           Mans
           Rational
           Soul
           ,
           let
           us
           subjoyn
           the
           native
           right
           she
           hath
           to
           the
           whole
           Encyclopaedia
           or
           Zodiac
           of
           Arts
           and
           
             Sciences
             ;
             Theology
             ,
             Logic
             ,
             Physic
             ,
             Metaphysics
             ,
             Mathematics
             ,
             Algebra
             ,
             Geometry
             ,
             Astronomy
             ,
             Mechanics
             :
          
           which
           being
           all
           (
           Theology
           alone
           excepted
           )
           the
           products
           or
           creatures
           of
           Mans
           Mind
           ,
           sufficiently
           attest
           their
           Author
           to
           be
           an
           
             Agent
             Spiritual
          
           ,
           admirably
           
             intelligent
             ,
             immaterial
          
           ,
           and
           therefore
           immortal
           .
        
         
           Now
           if
           this
           be
           true
           (
           as
           most
           certainly
           it
           is
           )
           then
           one
           of
           these
           two
           Assumptions
           
           must
           be
           so
           too
           .
           Either
           the
           Rational
           Soul
           of
           man
           doth
           alone
           perform
           all
           offices
           not
           only
           of
           Vnderstanding
           and
           discourse
           ,
           but
           of
           sense
           also
           ,
           and
           life
           ;
           and
           so
           administer
           the
           whole
           oeconony
           of
           Human
           nature
           .
           Or
           else
           there
           are
           in
           every
           individual
           Man
           two
           distinct
           Souls
           conjoined
           ,
           and
           acting
           together
           :
           one
           ,
           only
           Rational
           ;
           t'other
           merely
           Sensitive
           ;
           that
           as
           Queen
           regent
           ,
           this
           as
           inferior
           and
           subordinate
           .
        
         
           The
           FIRST
           seems
           to
           me
           not
           a
           little
           improbable
           .
           
        
         
           For
           ,
           (
           1
           )
           all
           acts
           of
           the
           Senses
           ,
           and
           animal
           Motions
           ,
           as
           likewise
           the
           Passions
           ,
           are
           
             corporeal
             ,
             divided
          
           and
           extended
           ,
           to
           various
           parts
           :
           and
           therefore
           the
           Rational
           Soul
           ,
           which
           we
           conceive
           to
           be
           
             incorporeal
             ,
             indivisible
          
           and
           finite
           ,
           seems
           incapable
           to
           cause
           or
           impress
           those
           motions
           immediately
           ,
           or
           by
           herself
           .
           To
           me
           (
           I
           confess
           )
           it
           seems
           Unintelligible
           ,
           how
           an
           incorporeal
           Agent
           ,
           not
           infinite
           ,
           can
           physically
           act
           in
           ,
           and
           upon
           a
           gross
           body
           immediately
           ,
           or
           without
           the
           intervention
           of
           a
           third
           thing
           ;
           which
           though
           corporeal
           too
           ,
           is
           yet
           notwithstanding
           of
           parts
           so
           spirituous
           ,
           and
           of
           a
           constitution
           so
           subtil
           ,
           as
           to
           approach
           somwhat
           neerer
           to
           the
           nature
           of
           a
           pure
           Spirit
           ,
           than
           solid
           and
           ponderous
           body
           doth
           .
           Flame
           ,
           and
           
           light
           I
           acknowledge
           to
           be
           bodies
           ;
           but
           yet
           methinks
           there
           is
           less
           of
           disproportion
           ,
           or
           disparity
           betwixt
           them
           and
           a
           substance
           purely
           spiritual
           ,
           than
           is
           betwixt
           a
           pure
           Spirit
           and
           a
           gross
           ,
           heavy
           body
           ,
           such
           as
           ours
           is
           .
           And
           therefore
           in
           my
           weak
           judgment
           ,
           it
           is
           more
           conceivable
           that
           the
           Reasonable
           Soul
           should
           have
           some
           spirituous
           ,
           and
           subtile
           thing
           as
           flame
           ,
           or
           light
           is
           ,
           viz.
           the
           Sensitive
           Soul
           ,
           conjoyned
           with
           her
           ,
           to
           be
           a
           convenient
           Medium
           betwixt
           herself
           and
           the
           gross
           body
           ,
           to
           receive
           her
           immediate
           influence
           ,
           and
           actuate
           the
           body
           according
           to
           her
           will
           and
           pleasure
           :
           than
           it
           is
           ,
           that
           she
           should
           immediately
           move
           and
           actuate
           the
           body
           ,
           betwixt
           whose
           nature
           and
           her
           own
           there
           is
           great
           disparity
           .
        
         
           (
           2
           )
           As
           for
           that
           nice
           and
           amusing
           doctrine
           of
           the
           School-men
           ▪
           that
           
             in
             Man
             the
             Sensitive
             Soul
             is
             eminently
             contained
             in
             ,
          
           and
           (
           to
           use
           their
           very
           term
           )
           
             as
             it
             were
             absorpt
             by
             the
             Rational
          
           ;
           so
           that
           what
           is
           a
           Soul
           in
           Brutes
           ,
           becomes
           a
           mere
           Power
           or
           quality
           in
           Man
           :
           this
           I
           think
           (
           as
           many
           other
           of
           their
           superfine
           distinctions
           doe
           )
           sounds
           like
           nothing
           put
           into
           hard
           words
           .
           For
           ,
           how
           can
           it
           be
           imagined
           possible
           ,
           the
           eternal
           law
           of
           nature
           should
           be
           so
           far
           violated
           ,
           as
           that
           a
           substance
           should
           be
           changed
           into
           an
           accident
           ?
           that
           the
           Sensitive
           
           Soul
           which
           is
           Corporeal
           and
           extense
           ,
           and
           which
           they
           themselves
           allow
           to
           be
           actually
           existent
           in
           the
           body
           ,
           before
           the
           infusion
           of
           the
           Rational
           ;
           should
           upon
           accession
           of
           the
           Rational
           ,
           lose
           its
           former
           essence
           ,
           and
           degenerate
           into
           a
           naked
           Quality
           ?
           This
           is
           (
           I
           profess
           )
           a
           Mystery
           much
           above
           my
           comprehension
           .
        
         
           (
           3
           )
           If
           it
           be
           affirmed
           ,
           that
           the
           Rational
           Soul
           doth
           ,
           at
           her
           entrance
           into
           the
           body
           ,
           introduce
           life
           also
           ,
           and
           sense
           ;
           and
           so
           there
           is
           no
           need
           of
           any
           other
           principle
           of
           life
           and
           sense
           ,
           where
           she
           is
           :
           then
           must
           it
           be
           granted
           ,
           that
           Man
           doth
           not
           generate
           a
           
             Man
             animated
          
           ,
           or
           endowed
           with
           life
           and
           sense
           ;
           but
           only
           an
           inform
           body
           ,
           or
           rude
           mass
           of
           flesh
           .
           And
           how
           absurd
           that
           would
           be
           ,
           I
           leave
           to
           your
           judgement
           .
        
         
           These
           Reasons
           discovering
           the
           improbability
           of
           the
           first
           Assumption
           ;
           
           what
           can
           remain
           to
           hinder
           us
           from
           embracing
           the
           OTHER
           ,
           viz.
           that
           there
           are
           in
           every
           individual
           Man
           ,
           
             two
             distinct
          
           Souls
           ,
           coexistent
           ,
           and
           conjoin'd
           ;
           one
           by
           which
           he
           is
           made
           a
           Reasonable
           creature
           ,
           another
           by
           which
           he
           becomes
           also
           a
           living
           ,
           and
           Sensitive
           one
           ?
           Especially
           since
           the
           truth
           of
           this
           seems
           sufficiently
           evident
           even
           from
           that
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           or
           
             civil
             war
          
           too
           frequently
           hapning
           betwixt
           these
           twins
           ,
           which
           every
           Man
           sometimes
           feels
           
           in
           his
           own
           breast
           ,
           and
           whereof
           the
           holy
           Apostle
           himself
           so
           sadly
           complain'd
           .
           For
           ,
           this
           intestine
           War
           ,
           seeing
           it
           cannot
           arise
           from
           one
           and
           the
           same
           thing
           possessed
           with
           affections
           mutually
           repugnant
           ,
           and
           inclining
           us
           two
           contrary
           waies
           at
           once
           ;
           argues
           a
           Duumvirate
           of
           Rulers
           reciprocaly
           clashing
           ,
           and
           contending
           for
           superiority
           ;
           and
           such
           too
           that
           are
           as
           remote
           in
           their
           natures
           ,
           as
           different
           in
           the
           modes
           of
           their
           subsistence
           .
        
         
           
           Upon
           this
           War
           depend
           all
           the
           Passions
           by
           which
           the
           restless
           Mind
           of
           Man
           is
           so
           variously
           ,
           and
           many
           times
           also
           violently
           agitated
           ,
           to
           his
           almost
           perpetual
           disquiet
           and
           vexation
           :
           and
           upon
           the
           success
           of
           it
           depends
           all
           the
           happiness
           ,
           or
           misery
           of
           not
           only
           his
           present
           life
           ,
           but
           that
           which
           is
           to
           come
           .
           To
           enquire
           therefore
           awhile
           into
           the
           grounds
           and
           reasons
           of
           this
           fatal
           discord
           ;
           will
           be
           neither
           loss
           of
           time
           ,
           nor
           digression
           from
           our
           purpose
           .
        
         
           
           That
           Man
           then
           is
           endowed
           ,
           as
           with
           two
           distinct
           faculties
           of
           Knowing
           ,
           viz.
           Vnderstanding
           ,
           and
           Imagination
           ;
           that
           proper
           to
           his
           Rational
           ,
           this
           to
           his
           Sensitive
           soul
           :
           so
           likewise
           with
           a
           twofold
           Appetite
           ,
           viz.
           Will
           ,
           which
           proceeding
           from
           his
           Intellect
           ,
           is
           immediate
           attendant
           of
           the
           Rational
           soul
           ;
           and
           
             appetite
             Sensitive
          
           ,
           
           which
           cohering
           to
           the
           Imagination
           ,
           is
           as
           it
           were
           the
           factor
           or
           procurer
           to
           the
           Corporeal
           Soul
           :
           is
           the
           common
           doctrine
           of
           Plato
           and
           Aristotle
           ,
           to
           this
           day
           read
           and
           asserted
           in
           the
           Schools
           ;
           nor
           ought
           it
           to
           be
           rejected
           .
           But
           then
           it
           must
           not
           be
           so
           understood
           ,
           as
           if
           the
           Rational
           soul
           herself
           ,
           which
           seems
           to
           be
           immaterial
           ,
           and
           consequently
           exempt
           from
           passion
           ,
           were
           upon
           every
           appulse
           of
           good
           or
           evil
           objects
           ,
           subject
           to
           all
           the
           turbulent
           affections
           of
           desire
           or
           aversation
           :
           for
           ,
           this
           would
           be
           manifestly
           repugnant
           to
           the
           excellency
           of
           her
           spiritual
           nature
           ,
           and
           inconsistent
           with
           her
           dignity
           and
           superintendency
           over
           the
           inferiour
           powers
           .
           Affections
           she
           hath
           indeed
           of
           her
           own
           ,
           such
           as
           are
           competent
           and
           proper
           to
           her
           semidivine
           Essence
           .
           It
           is
           not
           to
           be
           doubted
           ,
           but
           that
           in
           the
           contemplation
           of
           true
           and
           good
           ,
           and
           chiefly
           of
           what
           is
           supremely
           both
           true
           and
           good
           ,
           the
           Deity
           ;
           as
           likewise
           in
           works
           of
           beneficence
           ,
           in
           the
           cognition
           of
           things
           by
           their
           causes
           ,
           in
           the
           exercises
           of
           her
           habits
           aswell
           the
           contemplative
           ,
           as
           the
           practical
           ;
           and
           in
           all
           other
           her
           proper
           acts
           ,
           the
           Reasonable
           Soul
           feels
           in
           herself
           a
           very
           great
           Complacency
           :
           as
           on
           the
           contrary
           ,
           the
           want
           of
           these
           doth
           affect
           her
           with
           as
           great
           Displeasure
           .
           Nor
           is
           it
           to
           be
           doubted
           ,
           but
           our
           love
           of
           God
           ,
           
           and
           all
           other
           real
           goods
           ;
           and
           our
           detestation
           of
           vices
           and
           vicious
           Men
           ;
           as
           also
           all
           other
           pure
           and
           simple
           affects
           arising
           and
           continuing
           without
           perturbation
           or
           disquiet
           :
           belong
           only
           to
           the
           Reasonable
           Soul
           ,
           which
           (
           to
           use
           the
           elegant
           simile
           of
           Plato
           )
           seated
           in
           a
           higher
           sphere
           of
           impassibility
           ,
           like
           the
           top
           of
           mount
           Olympus
           ,
           enjoys
           perpetual
           serenity
           :
           looking
           down
           the
           while
           upon
           all
           tumults
           ,
           commotions
           and
           disorders
           hapning
           in
           the
           inferior
           part
           of
           man
           ;
           as
           that
           doth
           upon
           the
           clouds
           ,
           winds
           ,
           thunders
           and
           other
           tempests
           raised
           in
           the
           air
           below
           it
           .
           But
           as
           for
           all
           vehement
           affections
           ,
           or
           perturbations
           of
           the
           Mind
           ,
           by
           which
           it
           is
           usualy
           commoved
           ,
           and
           inclined
           to
           this
           or
           that
           side
           ,
           for
           prosecution
           of
           good
           ,
           or
           avoidance
           of
           evil
           :
           these
           certainly
           ought
           all
           to
           be
           ascribed
           to
           the
           Corporeal
           Soul
           ;
           and
           seem
           to
           have
           their
           original
           in
           the
           seat
           of
           th'
           Imagination
           ,
           probably
           the
           middle
           of
           the
           brain
           .
           Nevertheless
           ,
           for
           that
           the
           Intellect
           ,
           as
           it
           reviews
           all
           Phantasms
           formed
           by
           imagination
           ,
           and
           at
           pleasure
           regulates
           and
           disposes
           them
           ;
           so
           it
           not
           only
           perceives
           all
           concupiscences
           ,
           and
           tempests
           of
           passions
           used
           to
           be
           stirr'd
           up
           in
           the
           imagination
           ,
           but
           also
           (
           while
           it
           freely
           exerciseth
           its
           native
           power
           and
           jurisdiction
           )
           moderates
           ,
           governs
           ,
           and
           gives
           
           law
           to
           them
           :
           for
           these
           reasons
           ,
           when
           the
           Rational
           Soul
           approves
           some
           ,
           and
           rejects
           others
           ;
           raiseth
           some
           ,
           and
           composes
           others
           of
           those
           passions
           ,
           and
           directs
           them
           to
           right
           ends
           ;
           she
           may
           also
           be
           said
           ,
           by
           such
           her
           dictates
           ,
           to
           exercise
           acts
           of
           Will
           ,
           as
           Arbiter
           ,
           and
           to
           will
           or
           nill
           those
           things
           ,
           which
           the
           
             Sensitive
             Appetite
          
           desires
           or
           abhors
           by
           her
           permission
           or
           command
           .
        
         
           But
           yet
           this
           empire
           of
           the
           Rational
           Soul
           is
           not
           so
           absolute
           over
           the
           Sensitive
           ,
           
           when
           this
           proceeds
           to
           Appetite
           ,
           as
           when
           it
           is
           imployed
           about
           the
           discernment
           and
           Knowledge
           of
           sensible
           objects
           .
           For
           ,
           the
           Sensitive
           being
           much
           neerer
           allied
           to
           the
           body
           ,
           and
           immediate
           Guardian
           thereof
           ;
           is
           by
           that
           affinity
           and
           relation
           obliged
           to
           addict
           itself
           altogether
           to
           the
           gratification
           ,
           welfare
           and
           conservation
           of
           the
           same
           .
           And
           that
           this
           province
           may
           be
           more
           gratefull
           and
           agreeable
           to
           so
           delicate
           a
           Governess
           ,
           she
           is
           continualy
           courted
           and
           presented
           by
           all
           the
           Senses
           with
           variety
           of
           blandishments
           and
           tempting
           delights
           .
           So
           that
           charmed
           by
           those
           powerful
           enchantments
           of
           sensible
           objects
           ,
           and
           intirely
           taken
           up
           with
           care
           of
           the
           body
           ,
           and
           in
           that
           respect
           prone
           to
           pursue
           pleasures
           :
           she
           too
           often
           proves
           deaf
           to
           the
           voice
           of
           Reason
           advising
           the
           contrary
           ,
           and
           refuses
           
           to
           be
           diverted
           from
           her
           sensual
           to
           nobler
           affections
           .
        
         
           Yea
           somtimes
           grown
           weary
           of
           subjection
           ,
           she
           takes
           occasion
           to
           cast
           off
           her
           yoke
           of
           allegiance
           ,
           and
           like
           a
           proud
           and
           insolent
           Rebell
           ,
           aspires
           to
           unbounded
           license
           and
           dominion
           .
           And
           then
           ,
           then
           it
           is
           we
           feel
           those
           Twins
           strugling
           within
           us
           ,
           that
           intestine
           war
           betwixt
           the
           Flesh
           and
           the
           Spirit
           ,
           that
           dire
           conflict
           of
           the
           
             Sensitive
             Appetite
          
           with
           Reason
           ;
           which
           distracts
           one
           Man
           into
           two
           Duellists
           ,
           and
           which
           ceaseth
           not
           ,
           till
           one
           of
           the
           Combatants
           hath
           overcome
           and
           brought
           the
           other
           to
           submission
           .
           And
           (
           what
           is
           yet
           more
           deplorable
           )
           the
           event
           of
           this
           combat
           is
           often
           so
           unhappy
           ,
           that
           the
           nobler
           part
           is
           subdued
           and
           led
           captive
           by
           the
           ignoble
           :
           the
           forces
           of
           sensual
           allurements
           then
           proving
           too
           strong
           for
           all
           the
           guards
           of
           Reason
           ,
           though
           assisted
           by
           the
           auxiliary
           troops
           of
           Moral
           precepts
           ,
           and
           the
           sacred
           institutes
           of
           Religion
           .
           When
           the
           divine
           Politie
           of
           the
           Rational
           Soul
           being
           subverted
           ,
           the
           whole
           unhappy
           man
           is
           furiously
           carried
           away
           to
           serve
           the
           brutish
           lusts
           of
           the
           insolent
           usurper
           ,
           and
           augment
           the
           triumphs
           of
           libidinous
           carnality
           :
           which
           degrades
           him
           from
           the
           dignity
           of
           his
           nature
           ,
           and
           cassating
           all
           his
           royal
           prerogatives
           ,
           debases
           him
           to
           a
           parity
           
           with
           beasts
           ,
           if
           not
           below
           them
           ;
           for
           ,
           Reason
           once
           debauch'd
           so
           as
           to
           become
           brutal
           ,
           leads
           to
           all
           sorts
           of
           excess
           ;
           whereof
           beasts
           are
           seldom
           guilty
           .
        
         
           Yet
           this
           is
           not
           alwaies
           the
           issue
           of
           the
           war.
           
           Sometimes
           it
           happens
           that
           the
           victory
           falls
           to
           the
           right
           side
           ;
           and
           the
           Princess
           overpowring
           the
           Rebell
           ,
           reduces
           her
           to
           due
           submission
           and
           conformity
           .
           Nay
           somtimes
           Reason
           ,
           after
           she
           hath
           been
           long
           held
           captive
           ,
           breaks
           off
           her
           fetters
           ;
           and
           remembring
           her
           native
           Soveraignty
           ,
           grows
           conscious
           and
           ashamed
           of
           her
           former
           lapses
           :
           and
           thereupon
           with
           fresh
           courage
           and
           vigour
           renewing
           the
           conflict
           ,
           vanquishes
           and
           deposes
           the
           Sensitive
           Soul
           with
           all
           its
           legions
           of
           lusts
           ,
           and
           gloriously
           re-establishes
           herself
           in
           the
           throne
           .
           Yea
           more
           ,
           at
           once
           to
           secure
           her
           empire
           for
           the
           future
           ,
           and
           expiate
           the
           faults
           of
           her
           male-administration
           in
           times
           past
           ;
           she
           by
           bitter
           remorse
           ,
           severe
           contrition
           ,
           and
           sharp
           penance
           ,
           punishes
           herself
           ,
           and
           humbles
           her
           traitorous
           enemy
           the
           Flesh.
           And
           as
           the
           war
           itself
           ,
           so
           this
           act
           of
           Conscience
           ,
           this
           
             self-chastising
             affection
          
           ,
           being
           proper
           to
           Man
           alone
           ;
           doth
           clearly
           shew
           ,
           
             that
             in
             Man
             there
             are
             either
             two
             Souls
             ,
             one
             Subordinate
             to
             the
             other
          
           ;
           or
           
             two
             parts
             of
             the
             same
             Soul
             ,
             one
             opposing
             the
             other
             ,
          
           and
           contending
           
           about
           the
           government
           of
           him
           and
           his
           affections
           .
           But
           which
           of
           these
           two
           consequents
           is
           most
           likely
           to
           be
           true
           ,
           you
           may
           have
           already
           collected
           from
           my
           discourse
           precedent
           .
        
         
           It
           remains
           then
           ,
           that
           I
           give
           you
           some
           account
           of
           the
           Opinions
           ,
           or
           rather
           Conjectures
           of
           Men
           (
           for
           they
           can
           be
           no
           other
           )
           which
           seem
           to
           me
           most
           probable
           ,
           concerning
           the
           Origin
           of
           the
           Reasonable
           Soul
           ;
           concerning
           the
           principle
           seat
           of
           it
           in
           the
           body
           ;
           concerning
           its
           connexion
           with
           the
           
             Sensitive
             Soul
          
           ;
           and
           concerning
           the
           manner
           of
           its
           Vnderstanding
           .
        
         
           
           For
           the
           First
           ;
           if
           the
           Rational
           Soul
           be
           a
           
             pure
             Spirit
          
           .
           i.
           e.
           a
           simple
           or
           incompound
           substance
           ;
           as
           I
           have
           already
           shewn
           her
           proper
           
             acts
             ,
             affections
          
           and
           objects
           seem
           to
           infer
           ,
           and
           as
           most
           wise
           men
           ,
           ancient
           and
           modern
           ,
           Ethnics
           and
           Christians
           ,
           Philosophers
           and
           Theologues
           have
           unanimously
           held
           her
           to
           be
           :
           and
           if
           it
           seem
           inconsistent
           with
           the
           purity
           and
           simplicity
           of
           such
           a
           Being
           ,
           to
           be
           generated
           by
           the
           Parents
           ,
           who
           are
           compound
           Beings
           ,
           as
           reason
           teacheth
           us
           it
           is
           :
           granting
           this
           ,
           I
           say
           ,
           nothing
           can
           remain
           to
           divorce
           me
           from
           that
           common
           opinion
           which
           holds
           ,
           that
           she
           is
           
             created
             immediately
             by
             God
             ,
             and
             infused
             into
             the
             body
             of
             a
             human
          
           Embryon
           ,
           
             so
             soon
             as
             that
             is
             organized
             ,
             formed
             and
             prepared
             to
             receive
             her
             .
          
        
         
         
           For
           ,
           as
           to
           that
           grand
           Objection
           ,
           
           that
           the
           Son
           oftentimes
           most
           exactly
           resembles
           the
           Father
           ,
           not
           only
           in
           temperament
           ,
           shape
           ,
           stature
           ,
           features
           and
           all
           other
           things
           discernable
           in
           the
           body
           ;
           but
           in
           disposition
           also
           ,
           wit
           ,
           affections
           ,
           and
           the
           rest
           of
           the
           Animal
           faculties
           :
           and
           therefore
           it
           must
           needs
           be
           ,
           that
           the
           Father
           begets
           the
           Rational
           Soul
           ,
           as
           well
           as
           the
           body
           :
           it
           is
           easy
           to
           detect
           the
           weakness
           thereof
           ,
           in
           the
           violence
           of
           the
           illation
           .
           Since
           all
           those
           endowments
           and
           faculties
           wherein
           the
           chief
           similitude
           doth
           consist
           ,
           proceed
           immediately
           from
           the
           Corporeal
           Soul
           ,
           which
           I
           grant
           to
           be
           indeed
           
             Ex
             traduce
          
           ,
           or
           propagated
           by
           the
           Father
           ;
           but
           not
           the
           Rational
           ,
           which
           is
           of
           Divine
           Original
           .
        
         
           For
           the
           Second
           ,
           
           viz.
           the
           Rational
           Souls
           chief
           seat
           or
           Mansion
           in
           the
           body
           ,
           tho
           I
           cannot
           conceive
           how
           ,
           or
           in
           what
           manner
           an
           immaterial
           can
           reside
           in
           a
           material
           ,
           because
           I
           can
           have
           no
           representation
           or
           idea
           in
           my
           mind
           of
           any
           such
           thing
           :
           yet
           nevertheless
           when
           I
           consider
           that
           all
           impressions
           of
           sensible
           objects
           ,
           whereof
           we
           are
           any
           ways
           conscious
           ,
           are
           carried
           immediately
           to
           the
           Imagination
           ;
           and
           that
           there
           likewise
           all
           Appetites
           ,
           or
           spontaneous
           conceptions
           and
           intentions
           of
           actions
           are
           excited
           :
           I
           am
           very
           apt
           to
           judge
           
           the
           Imagination
           to
           be
           the
           Es●urial
           ,
           or
           imperial
           palace
           of
           the
           Rational
           Soul
           ,
           where
           she
           may
           most
           conveniently
           both
           receive
           all
           intelligences
           ,
           from
           her
           Emissaries
           the
           senses
           ,
           and
           give
           forth
           orders
           for
           government
           of
           the
           whole
           state
           of
           Man.
           That
           the
           whole
           Corporeal
           soul
           should
           be
           possessed
           by
           the
           Rational
           ,
           seems
           neither
           competent
           to
           her
           Spiritual
           nature
           ,
           which
           is
           above
           Extensibility
           ;
           nor
           necessary
           to
           her
           Empire
           over
           all
           :
           no
           more
           than
           it
           is
           necessary
           for
           a
           King
           to
           be
           present
           in
           all
           parts
           of
           his
           dominions
           at
           the
           same
           time
           .
           And
           if
           she
           be
           as
           it
           were
           inthroned
           in
           any
           one
           part
           thereof
           ;
           what
           part
           so
           convenient
           ,
           so
           advantagious
           as
           the
           Phantasy
           ,
           where
           she
           may
           immediately
           be
           informed
           of
           all
           occurrents
           in
           the
           whole
           body
           ,
           and
           whence
           she
           may
           issue
           forth
           mandates
           for
           all
           she
           would
           have
           done
           by
           the
           whole
           or
           any
           member
           thereof
           ?
           I
           think
           therefore
           ,
           I
           may
           affirm
           it
           to
           be
           probable
           ,
           that
           this
           Queen
           of
           the
           Isle
           of
           Man
           hath
           her
           Court
           ,
           and
           Tribunal
           in
           the
           noblest
           part
           of
           the
           Sensitive
           Soul
           ,
           the
           Imagination
           ,
           made
           up
           of
           a
           select
           assembly
           of
           the
           most
           subtil
           Spirits
           Animal
           ,
           and
           placed
           in
           the
           middle
           of
           the
           Brain
           .
           As
           for
           the
           Conarion
           ,
           or
           
             Glandula
             pinealis
          
           seated
           neer
           the
           center
           of
           the
           brain
           ,
           wherein
           
             Monsieur
             Des
             Cartes
          
           took
           such
           
           pains
           to
           lodge
           this
           Celestial
           ghest
           ;
           all
           our
           most
           curious
           Anatomists
           will
           demonstrate
           that
           Glandule
           to
           be
           ordained
           for
           another
           ,
           and
           that
           a
           far
           less
           noble
           use
           ,
           which
           here
           I
           need
           not
           mention
           .
        
         
           For
           the
           Third
           ,
           to
           wit
           ,
           
           what
           obligeth
           the
           Rational
           Soul
           to
           continue
           resident
           in
           the
           Imagination
           during
           this
           life
           ;
           truely
           I
           cannot
           think
           either
           that
           she
           is
           capable
           of
           ,
           or
           that
           she
           needs
           any
           other
           ligament
           or
           tye
           ,
           than
           the
           infringible
           law
           of
           nature
           ,
           or
           Will
           of
           her
           Divine
           Creator
           :
           who
           makes
           and
           destines
           her
           to
           reside
           in
           the
           body
           of
           man
           ,
           to
           be
           his
           
             Forma
             informans
          
           ;
           and
           gives
           her
           therefore
           a
           strong
           inclination
           to
           inhabit
           that
           her
           inne
           or
           lodging
           :
           ordaining
           her
           to
           have
           a
           certain
           dependence
           ,
           as
           to
           her
           operation
           ,
           upon
           the
           Phantasy
           ,
           so
           that
           without
           the
           help
           and
           subserviency
           thereof
           ,
           she
           can
           know
           or
           understand
           little
           ,
           or
           nothing
           at
           all
           .
           For
           ,
           it
           is
           from
           the
           Imagination
           alone
           that
           she
           takes
           all
           the
           representations
           of
           things
           ,
           and
           the
           fundamental
           ideas
           ,
           upon
           which
           she
           afterward
           builds
           up
           all
           her
           Science
           ,
           all
           her
           wisdom
           .
           And
           therefore
           though
           the
           Mind
           of
           one
           man
           understands
           more
           ,
           and
           reasoneth
           better
           than
           another
           ;
           it
           doth
           not
           thence
           follow
           ,
           that
           their
           Rational
           Souls
           are
           unequal
           in
           their
           natural
           capacity
           of
           understanding
           and
           discourse
           :
           because
           the
           disparity
           proceeds
           immediately
           from
           difference
           
           of
           Imagination
           ,
           mediately
           and
           principally
           from
           the
           various
           dispositions
           of
           the
           Brain
           .
           For
           ,
           when
           the
           Animal
           Spirits
           ,
           being
           either
           of
           themselves
           less
           pure
           ,
           subtil
           and
           active
           than
           is
           requisite
           ,
           or
           hinderd
           in
           their
           expansion
           and
           motions
           ,
           are
           not
           able
           duely
           to
           irradiate
           and
           actuate
           the
           Brain
           affected
           with
           some
           distemper
           ,
           or
           originally
           formed
           amiss
           :
           in
           such
           case
           ,
           the
           Phatasms
           created
           in
           the
           Imagination
           ,
           must
           be
           either
           deficient
           ,
           or
           distorted
           ;
           and
           the
           Intellect
           being
           obliged
           to
           judge
           of
           them
           accordingly
           ,
           must
           be
           misinformed
           .
           Hence
           it
           often
           happens
           ,
           that
           by
           reason
           of
           some
           wound
           ,
           contusion
           ,
           or
           other
           great
           hurt
           done
           to
           the
           brain
           ,
           men
           who
           formerly
           were
           of
           acute
           wit
           ,
           and
           excellent
           understanding
           ,
           are
           more
           or
           less
           deprived
           of
           those
           noble
           Faculties
           ,
           and
           degenerate
           into
           mere
           fools
           or
           idiots
           .
           For
           ,
           the
           acquiring
           ,
           and
           loseing
           the
           habit
           of
           intellection
           and
           ratiocination
           ,
           depends
           totally
           upon
           the
           Brain
           and
           Imagination
           ,
           the
           corporeal
           subject
           thereof
           :
           but
           the
           Intellect
           it self
           ,
           since
           it
           hath
           no
           parts
           ,
           cannot
           be
           perfected
           by
           parts
           ;
           being
           from
           the
           beginning
           ,
           and
           of
           its
           own
           nature
           ,
           a
           full
           and
           perfect
           power
           of
           Understanding
           .
           Nor
           doth
           it
           ,
           by
           accession
           of
           any
           whatever
           Habit
           ,
           understand
           more
           :
           but
           is
           it self
           rather
           a
           
             Habit
             alwayes
             comparated
             to
             understand
          
           .
           And
           in
           truth
           
           the
           principal
           Function
           of
           the
           human
           Intellect
           seems
           to
           be
           this
           ,
           that
           it
           be
           of
           its
           own
           nature
           merely
           intelligent
           ,
           that
           is
           knowing
           things
           ,
           not
           by
           ratiocination
           ,
           but
           by
           
             simple
             intuition
          
           .
           But
           during
           its
           confinement
           within
           the
           body
           ,
           it
           is
           surrounded
           with
           that
           darkness
           ,
           that
           it
           doth
           not
           simply
           ,
           nakedly
           ,
           and
           as
           it
           were
           by
           way
           of
           intuition
           perceive
           all
           things
           which
           it
           understands
           ;
           but
           attains
           to
           most
           of
           its
           knowledge
           by
           reasoning
           ,
           that
           is
           ,
           successively
           ,
           and
           by
           proceeding
           as
           it
           were
           by
           degrees
           .
           If
           therefore
           the
           Organ
           or
           instrument
           ,
           by
           the
           help
           of
           which
           the
           Intellect
           is
           obliged
           to
           ratiocinate
           ,
           or
           gradualy
           to
           attain
           to
           the
           knowledge
           of
           things
           ,
           be
           unfit
           ,
           or
           out
           of
           tune
           :
           no
           wonder
           if
           it
           be
           not
           able
           to
           make
           good
           Musick
           thereupon
           .
        
         
           Concerning
           the
           Fourth
           and
           last
           thing
           therefore
           ,
           
           namely
           the
           Manner
           how
           this
           Unintelligible
           Intellect
           of
           man
           comes
           to
           
             know
             ,
             speculate
          
           and
           judge
           of
           all
           Phantasms
           or
           images
           pourtraid
           in
           the
           Imagination
           :
           I
           can
           much
           more
           easily
           guess
           what
           it
           is
           not
           ,
           than
           what
           it
           is
           .
           I
           am
           not
           inclined
           to
           espouse
           their
           conceit
           ,
           who
           tell
           us
           ,
           that
           the
           Rational
           Soul
           sitting
           in
           the
           brain
           ,
           somewhere
           near
           the
           original
           of
           the
           nerves
           belonging
           to
           the
           Senses
           (
           as
           a
           Spider
           sits
           watching
           in
           the
           centre
           of
           her
           net
           )
           and
           feeling
           all
           strokes
           made
           upon
           them
           by
           the
           
           Species
           of
           sensible
           objects
           ,
           distinguishes
           and
           judges
           of
           their
           several
           qualities
           and
           proprieties
           ,
           by
           the
           different
           modes
           of
           their
           impressions
           .
           Because
           ,
           the
           supposition
           of
           a
           percussion
           ,
           or
           stroke
           to
           be
           made
           by
           a
           Corporeal
           image
           ,
           is
           manifestly
           repugnant
           to
           a
           Faculty
           incorporeal
           .
           But
           whether
           or
           no
           I
           ought
           to
           acquiesce
           in
           that
           other
           opinion
           delivered
           ,
           and
           maintained
           by
           a
           whole
           army
           of
           Contemplative
           men
           ,
           viz.
           That
           the
           Intellect
           knowes
           and
           discerns
           things
           by
           
             simple
             Intuition
          
           ,
           i.e.
           by
           beholding
           their
           Images
           represented
           in
           the
           Phantasy
           ,
           as
           we
           see
           our
           faces
           represented
           in
           a
           mirror
           or
           looking-glass
           :
           truely
           I
           am
           yet
           to
           learn
           from
           wiser
           heads
           than
           mine
           .
           For
           ,
           though
           I
           admire
           the
           subtilty
           of
           the
           conceipt
           ,
           and
           love
           not
           to
           be
           immodestly
           Sceptical
           ,
           especially
           in
           matters
           that
           transcend
           my
           narrow
           comprehension
           :
           yet
           ,
           to
           speak
           ingenuously
           ,
           I
           as
           little
           understand
           how
           Intuition
           can
           be
           ascribed
           to
           an
           immaterial
           ,
           that
           hath
           no
           Eyes
           ;
           as
           I
           do
           how
           Feeling
           of
           strokes
           can
           be
           ascribed
           to
           a
           thing
           that
           cannot
           be
           touched
           .
           Nevertheless
           I
           will
           not
           point
           blanck
           deny
           this
           latter
           opinion
           to
           be
           true
           ,
           only
           because
           I
           cannot
           perceive
           the
           Competency
           of
           such
           an
           act
           as
           intuition
           to
           the
           incorporeal
           Soul
           of
           man
           :
           for
           ,
           that
           were
           to
           make
           my
           scanty
           reason
           the
           measure
           of
           truth
           ;
           and
           to
           confide
           more
           in
           my
           own
           
           dulness
           ,
           than
           in
           the
           admired
           perspicacity
           of
           so
           many
           eminent
           Wits
           preceding
           me
           .
           Wherefore
           having
           confess'd
           my
           ignorance
           ,
           I
           refer
           the
           matter
           to
           your
           arbitration
           :
           allowing
           you
           as
           much
           time
           as
           you
           shall
           think
           fit
           ,
           seriously
           to
           consider
           the
           same
           ;
           and
           in
           the
           interim
           contentedly
           suspending
           my
           curiosity
           ,
           which
           hath
           too
           often
           perplexed
           me
           .
           For
           ,
           hitherto
           could
           I
           never
           drive
           it
           into
           my
           head
           ,
           how
           those
           terms
           of
           
             infusion
             ,
             connexion
          
           and
           intuition
           can
           be
           intelligibly
           applyed
           to
           a
           spiritual
           ,
           or
           incompound
           essence
           ,
           such
           as
           we
           conceive
           the
           Reasonable
           Soul
           to
           be
           :
           and
           if
           I
           have
           used
           them
           in
           this
           discourse
           ,
           it
           was
           rather
           because
           I
           could
           think
           of
           none
           
             less
             improper
          
           ,
           than
           because
           I
           approved
           them
           as
           adequate
           to
           the
           notions
           to
           which
           they
           are
           vulgarly
           accommodated
           .
           Besides
           ,
           I
           hold
           it
           extremly
           difficult
           ,
           not
           to
           speak
           some
           non-sense
           ,
           when
           we
           adventure
           to
           treat
           of
           the
           nature
           of
           spirits
           ,
           whereof
           we
           understand
           so
           little
           :
           and
           you
           (
           I
           presume
           )
           will
           rather
           pitty
           ,
           than
           condemn
           a
           man
           for
           stumbling
           in
           the
           dark
           .
           But
           I
           have
           too
           long
           detain'd
           you
           upon
           Preliminaries
           :
           and
           therefore
           deprecating
           your
           impatience
           ,
           invite
           you
           now
           from
           the
           porch
           into
           the
           little
           Theatre
           of
           the
           Passions
           ,
           which
           I
           design'd
           to
           erect
           more
           for
           your
           divertisement
           ,
           than
           study
           .
        
      
       
         
         
           SECT
           .
           IV.
           Of
           the
           Passions
           of
           the
           Mind
           in
           general
           .
        
         
           TAking
           it
           for
           granted
           then
           ,
           from
           the
           reasons
           precedent
           ,
           that
           in
           Man
           ,
           besides
           the
           Rational
           Soul
           ,
           by
           which
           he
           becomes
           a
           Reasonable
           creature
           ,
           there
           is
           also
           a
           Sensitive
           one
           ,
           by
           which
           he
           is
           made
           a
           living
           and
           sensitive
           creature
           ;
           and
           that
           this
           later
           being
           merely
           Corporeal
           ,
           and
           coextens
           to
           the
           body
           it
           animates
           ,
           is
           by
           the
           law
           of
           its
           nature
           subject
           to
           various
           Mutations
           :
           I
           come
           in
           the
           next
           place
           to
           consider
           what
           are
           the
           most
           remarkable
           of
           those
           Mutations
           ,
           and
           the
           Causes
           whence
           they
           usually
           arise
           ;
           as
           likewise
           the
           principal
           effects
           of
           them
           upon
           the
           body
           and
           mind
           of
           man.
           
        
         
           
           Obvious
           it
           is
           to
           every
           mans
           notice
           ,
           that
           there
           is
           a
           
             twofold
             state
          
           or
           condition
           of
           his
           Sensitive
           Soul
           ;
           one
           of
           quiet
           and
           tranquillity
           ;
           another
           of
           disquiet
           and
           perturbation
           :
           every
           man
           living
           finding
           his
           spirit
           sometimes
           calm
           and
           serene
           ,
           sometimes
           agitated
           and
           ruffled
           more
           or
           less
           by
           the
           winds
           
           and
           tempests
           of
           passions
           raised
           within
           him
           .
        
         
           In
           the
           state
           of
           Tranquillity
           ,
           it
           seems
           probable
           that
           the
           whole
           Corporeal
           Soul
           being
           coextens
           to
           the
           whole
           body
           inshrining
           it
           (
           as
           the
           body
           is
           to
           the
           skin
           envesting
           it
           )
           doth
           at
           the
           same
           time
           both
           inliven
           all
           parts
           with
           the
           vital
           flame
           of
           the
           blood
           ,
           to
           that
           end
           carried
           in
           a
           perpetual
           round
           (
           as
           the
           vulgar
           conceive
           the
           Sun
           to
           be
           uncessantly
           moved
           round
           about
           the
           Earth
           ,
           to
           illuminate
           and
           warm
           all
           parts
           of
           it
           )
           and
           irradiate
           and
           invigorate
           them
           with
           a
           continual
           supply
           of
           Animal
           spirits
           ,
           for
           the
           offices
           of
           Sense
           and
           Motion
           .
           And
           this
           Halcyon
           state
           certainly
           is
           the
           only
           fair
           weather
           we
           enjoy
           within
           the
           region
           of
           our
           breast
           ,
           and
           the
           best
           part
           of
           human
           life
           .
        
         
           On
           the
           contrary
           ,
           
           in
           the
           state
           of
           Perturbation
           ,
           all
           that
           excellent
           Oeconomy
           is
           more
           or
           less
           discomposed
           .
           Then
           it
           seems
           that
           the
           same
           frail
           soul
           is
           so
           strongly
           shock'd
           and
           commoved
           ,
           that
           not
           only
           her
           vital
           part
           ,
           the
           blood
           ,
           the
           calm
           and
           equal
           circulation
           being
           interrupted
           ,
           is
           forced
           to
           undergo
           irregular
           floods
           and
           ebbs
           ,
           and
           other
           violent
           fluctuations
           ;
           but
           the
           
             Animal
             spirits
          
           also
           ,
           impelled
           to
           and
           fro
           in
           a
           tumultuous
           manner
           ,
           cause
           great
           disorders
           in
           the
           functions
           of
           sense
           and
           motion
           ;
           yea
           
           more
           ,
           by
           their
           exorbitant
           manner
           of
           influx
           into
           the
           nerves
           of
           the
           Heart
           and
           Lungs
           ,
           they
           move
           them
           irregularly
           ,
           and
           so
           contribute
           to
           render
           the
           course
           of
           the
           blood
           yet
           more
           unequal
           .
           Nor
           doth
           the
           tempest
           stop
           here
           ;
           it
           extends
           sometimes
           also
           to
           other
           Humors
           of
           the
           body
           ,
           to
           the
           solid
           parts
           and
           members
           of
           it
           ,
           and
           even
           to
           the
           discomposure
           of
           the
           
             Reasonable
             Soul
          
           her self
           .
        
         
           The
           Tranquillity
           of
           the
           Sensitive
           Soul
           is
           easily
           observable
           in
           sleep
           ,
           
           when
           the
           spirits
           are
           bound
           up
           ,
           or
           at
           least
           at
           rest
           ;
           and
           very
           often
           also
           when
           we
           are
           awake
           ,
           namely
           whensoever
           the
           objects
           affecting
           the
           sense
           ,
           or
           created
           in
           the
           imagination
           ,
           appear
           to
           import
           neither
           good
           ,
           nor
           evil
           to
           us
           ,
           and
           we
           are
           no
           further
           concerned
           than
           barely
           to
           apprehend
           and
           know
           them
           .
           For
           ,
           then
           they
           smoothly
           and
           calmly
           slide
           into
           the
           common
           sensory
           and
           imagination
           ,
           and
           soon
           pass
           away
           without
           any
           the
           least
           disquiet
           or
           commotion
           of
           the
           appetite
           .
        
         
           
           The
           Perturbation
           of
           it
           is
           as
           easily
           manifest
           in
           all
           the
           passions
           ,
           which
           are
           the
           consequents
           of
           desire
           ,
           or
           of
           aversation
           .
           For
           ,
           when
           any
           object
           is
           represented
           under
           the
           apparence
           of
           good
           or
           evil
           to
           us
           in
           particular
           ;
           instantly
           the
           Sensitive
           Soul
           is
           moved
           to
           imbrace
           ,
           or
           avoid
           it
           ;
           and
           imployes
           not
           only
           the
           Animal
           Spirits
           ,
           her
           Emissaries
           ,
           
           but
           the
           blood
           also
           ,
           and
           other
           humors
           universally
           diffused
           through
           the
           body
           ,
           and
           even
           the
           solid
           parts
           too
           ,
           as
           instruments
           to
           effect
           her
           design
           .
           More
           plainly
           ;
           when
           the
           Imagination
           conceives
           any
           thing
           to
           be
           embraced
           as
           good
           ,
           or
           avoided
           as
           evil
           ;
           presently
           by
           the
           spirits
           residing
           in
           the
           brain
           ,
           and
           ranged
           as
           it
           were
           into
           order
           ,
           the
           Appetite
           is
           formed
           :
           and
           then
           the
           impression
           being
           transmitted
           to
           the
           Heart
           ,
           according
           as
           that
           is
           contracted
           or
           dilated
           ,
           the
           blood
           is
           impelled
           and
           forced
           to
           various
           fluctuations
           ,
           and
           irregular
           motions
           :
           and
           thence
           the
           Appetite
           being
           by
           instinct
           transmitted
           to
           the
           nerves
           ordained
           for
           that
           use
           ,
           they
           cause
           motions
           of
           the
           solid
           parts
           respective
           thereunto
           .
           And
           this
           we
           may
           conjecture
           to
           be
           the
           order
           of
           motions
           excited
           successively
           in
           the
           phantasy
           ,
           spirits
           ,
           blood
           and
           solid
           parts
           ,
           in
           every
           Passion
           of
           the
           mind
           of
           what
           sort
           soever
           .
           Nor
           can
           it
           indeed
           sink
           into
           my
           dull
           head
           ,
           by
           what
           other
           means
           of
           mutual
           intercourse
           ,
           besides
           such
           a
           quick
           transmission
           of
           spirits
           first
           from
           the
           brain
           into
           the
           Praecordia
           ,
           and
           thence
           back
           again
           to
           the
           brain
           ,
           by
           nerves
           to
           that
           end
           extended
           betwixt
           those
           sources
           of
           life
           and
           sense
           ,
           the
           great
           and
           speedy
           commerce
           in
           all
           passions
           observed
           to
           be
           maintained
           between
           them
           ,
           can
           be
           effected
           .
        
         
         
           
           But
           however
           this
           admirable
           Commerce
           may
           be
           otherwise
           explained
           ,
           it
           is
           lawful
           for
           us
           us
           to
           conceive
           ,
           that
           the
           Sensitive
           Soul
           ,
           when
           put
           into
           this
           state
           of
           perturbation
           ,
           doth
           strangely
           vary
           her
           Postures
           ,
           according
           to
           the
           diversity
           of
           motions
           caused
           in
           her
           :
           and
           though
           that
           diversity
           be
           very
           great
           ,
           yet
           that
           in
           all
           perturbations
           whatever
           ,
           she
           is
           more
           or
           less
           amplified
           ,
           so
           as
           to
           swell
           beyond
           her
           ordinary
           bounds
           ;
           or
           more
           or
           less
           contracted
           within
           her self
           ,
           so
           as
           to
           be
           less
           extense
           or
           diffused
           ,
           than
           usually
           she
           is
           at
           other
           times
           ,
           in
           her
           state
           of
           tranquillity
           :
           as
           will
           be
           exemplified
           in
           all
           the
           passions
           we
           design
           particularly
           to
           describe
           .
           Mean
           while
           it
           is
           observable
           ,
           that
           sometimes
           she
           being
           affected
           with
           joy
           ,
           or
           pride
           ,
           and
           as
           it
           were
           exulting
           above
           measure
           ,
           doth
           advance
           and
           expand
           her self
           ,
           as
           if
           she
           strove
           to
           be
           greater
           ,
           and
           to
           stretch
           her
           grandure
           beyond
           the
           narrow
           limits
           of
           the
           body
           .
           Whereupon
           the
           
             Animal
             Spirits
          
           being
           respectively
           commoved
           in
           the
           brain
           ,
           enlarge
           the
           sphere
           of
           their
           irradiation
           ,
           and
           by
           a
           more
           abundant
           influx
           vigorously
           agitate
           the
           Praecordia
           or
           vital
           parts
           ,
           so
           forcing
           the
           blood
           to
           flow
           more
           copiously
           into
           all
           parts
           ,
           and
           to
           diffuse
           it self
           more
           freely
           and
           speedily
           through
           the
           whole
           body
           .
           On
           the
           contrary
           ,
           sometimes
           being
           surprised
           with
           grief
           ,
           or
           fear
           ,
           she
           contracts
           her self
           into
           a
           narrower
           
           compass
           ;
           so
           that
           shrunk
           up
           to
           a
           scantling
           less
           than
           her
           usual
           circuit
           of
           emanation
           ,
           she
           becomes
           of
           too
           small
           a
           size
           vigorously
           to
           actuate
           the
           body
           as
           she
           ought
           .
           Whence
           the
           
             Animal
             faculties
          
           drooping
           as
           it
           were
           ,
           perform
           their
           actions
           either
           slowly
           and
           weakly
           ,
           or
           perversly
           :
           and
           the
           Praecordia
           wanting
           their
           due
           influx
           of
           spirits
           ,
           almost
           flagg
           ,
           suffering
           the
           blood
           to
           remain
           in
           their
           conduits
           longer
           than
           it
           ought
           ,
           even
           to
           danger
           of
           stagnation
           ,
           and
           consequently
           of
           sudden
           death
           .
           These
           two
           contrary
           Motions
           therefore
           of
           Contraction
           and
           Expansion
           ,
           I
           suppose
           to
           be
           the
           two
           General
           ones
           ,
           to
           which
           all
           the
           various
           Postures
           of
           the
           Sensitive
           Soul
           ,
           when
           she
           is
           perturbed
           ,
           may
           be
           commodiously
           referr'd
           :
           it
           seeming
           to
           me
           ,
           considering
           her
           to
           be
           exactly
           like
           a
           Flame
           ,
           and
           obnoxious
           to
           the
           like
           accidental
           mutations
           ,
           that
           she
           is
           not
           naturally
           capable
           of
           other
           besides
           these
           ;
           and
           that
           how
           great
           soever
           the
           variety
           of
           such
           her
           Mutations
           may
           be
           in
           the
           vast
           diversity
           of
           Passions
           ,
           yet
           they
           are
           all
           but
           several
           degrees
           ,
           
           and
           divers
           modes
           of
           either
           her
           Extension
           ,
           or
           Contraction
           .
        
         
           This
           being
           then
           supposed
           ,
           I
           proceed
           to
           the
           first
           and
           
             General
             Causes
          
           of
           all
           Passions
           .
           Where
           I
           observe
           first
           ,
           (
           what
           was
           only
           hinted
           a
           little
           afore
           )
           that
           it
           is
           not
           the
           simple
           representation
           of
           good
           or
           evil
           in
           any
           
           object
           ,
           how
           great
           soever
           it
           be
           ,
           that
           is
           sufficient
           to
           raise
           Commotion
           in
           the
           sensitive
           Soul
           ;
           for
           ,
           we
           usualy
           without
           perturbation
           behold
           the
           prosperous
           or
           adverse
           events
           befalling
           other
           Men
           no
           waies
           related
           to
           us
           :
           and
           therefore
           it
           is
           further
           required
           to
           the
           moving
           our
           affections
           ,
           that
           the
           good
           or
           evil
           apprehended
           ,
           be
           by
           us
           conceived
           to
           concern
           ourselves
           in
           particular
           ,
           or
           our
           Friends
           at
           least
           ,
           and
           near
           relations
           ,
           who
           in
           this
           case
           are
           part
           of
           our selves
           .
           Secondly
           ,
           that
           even
           that
           good
           or
           evil
           wherein
           a
           Man
           conceives
           himself
           to
           be
           concern'd
           ,
           is
           not
           always
           apprehended
           by
           him
           under
           one
           and
           the
           same
           ration
           or
           aspect
           ;
           but
           variously
           ,
           aswell
           in
           respect
           of
           the
           object
           itself
           ,
           as
           of
           the
           Subject
           to
           which
           it
           doth
           more
           peculiarly
           and
           immediately
           appertain
           .
           Of
           the
           divers
           rations
           under
           which
           one
           and
           the
           same
           object
           ,
           good
           or
           evil
           ,
           may
           be
           apprehended
           by
           one
           and
           the
           same
           Man
           ,
           respectively
           to
           the
           various
           circumstances
           thereof
           ;
           we
           shall
           more
           opportunely
           speak
           anon
           .
           And
           as
           for
           those
           that
           respect
           the
           Subject
           ,
           or
           Man
           apprehending
           ;
           it
           is
           worthy
           our
           serious
           remark
           ;
        
         
           
           That
           all
           Good
           or
           Evil
           represented
           to
           Man
           ,
           doth
           concern
           the
           Sensitive
           Soul
           ,
           either
           as
           she
           is
           distinct
           from
           the
           body
           ,
           and
           abstract
           from
           all
           relation
           ;
           or
           as
           she
           is
           intimately
           
           conjoyn'd
           to
           the
           body
           ,
           and
           interressed
           therein
           ;
           or
           finally
           as
           she
           is
           subordinate
           to
           the
           Rational
           Soul.
           For
           ,
           though
           every
           Affect
           or
           Passion
           be
           founded
           in
           the
           Corporeal
           Soul
           ,
           yet
           it
           always
           respects
           the
           good
           or
           evil
           of
           one
           or
           other
           of
           these
           three
           subjects
           ,
           and
           is
           first
           raised
           on
           the
           behalf
           of
           this
           ,
           that
           ,
           or
           the
           other
           .
           Wherefore
           according
           to
           this
           triple
           relation
           of
           the
           Sensitive
           Soul
           ,
           all
           Passions
           incident
           thereto
           ;
           may
           be
           said
           to
           be
           either
           Physical
           ,
           or
           Metaphysical
           ,
           or
           Moral
           :
           of
           which
           in
           their
           order
           .
        
         
           1.
           
           Passions
           meerly
           Physical
           ,
           
           or
           which
           properly
           belong
           to
           the
           Sensitive
           Soul
           alone
           ,
           are
           those
           natural
           and
           occult
           inclinations
           and
           aversations
           commonly
           call'd
           Sympathies
           and
           Antipathies
           ,
           whereby
           one
           Man
           ,
           more
           than
           another
           ,
           is
           not
           only
           disposed
           ,
           but
           even
           by
           secret
           impuls
           forced
           to
           affect
           ,
           or
           dislike
           such
           or
           such
           a
           person
           ,
           or
           thing
           ,
           without
           any
           manifest
           cause
           or
           inducement
           so
           to
           do
           .
           Of
           Sympathies
           betwixt
           Persons
           there
           is
           great
           variety
           of
           Examples
           ,
           especialy
           in
           Lovers
           ;
           among
           whom
           many
           are
           not
           allured
           by
           that
           grand
           bait
           of
           the
           Sensitive
           Soul
           ,
           Beauty
           ;
           but
           strongly
           attracted
           ,
           and
           as
           it
           were
           fascinated
           by
           they
           know
           not
           what
           hidden
           Congruity
           or
           (
           as
           the
           French
           call
           it
           )
           
             agreeableness
             of
             Spirits
          
           :
           which
           enchains
           
           them
           so
           firmly
           to
           the
           persons
           beloved
           ,
           that
           notwithstanding
           the
           deformities
           they
           see
           and
           acknowledge
           to
           be
           in
           them
           ,
           yea
           and
           the
           contempt
           they
           somtimes
           receive
           from
           them
           ,
           they
           still
           doat
           upon
           ,
           and
           with
           delightful
           submissions
           court
           and
           adore
           them
           .
           And
           as
           for
           Antipathies
           as
           well
           toward
           Persons
           as
           things
           ;
           instances
           of
           them
           also
           are
           without
           number
           ,
           and
           many
           shew
           themselves
           at
           our
           very
           table
           .
           Where
           one
           Man
           abhors
           a
           brest
           of
           Mutton
           ,
           yet
           loves
           the
           Shoulder
           cut
           from
           it
           ;
           a
           second
           swoons
           at
           the
           sight
           of
           Eels
           ,
           and
           yet
           will
           feast
           upon
           Lampreys
           or
           Congers
           ;
           a
           third
           abominates
           Chees
           ,
           but
           is
           pleased
           with
           Milk
           ;
           a
           fourth
           devests
           rosted
           Pigg
           ,
           yet
           can
           make
           a
           meal
           upon
           bacon
           .
           This
           Man
           sweats
           at
           presence
           of
           a
           Cat
           ;
           that
           falls
           into
           an
           agony
           by
           casting
           his
           eye
           upon
           a
           Frogg
           or
           Toad
           ;
           an
           other
           can
           never
           be
           reconciled
           to
           Oysters
           .
           Nay
           more
           ,
           there
           are
           who
           feel
           themselves
           ready
           to
           faint
           ,
           if
           a
           Cat
           be
           hidden
           in
           some
           secret
           place
           of
           the
           room
           wherein
           they
           are
           ,
           though
           they
           suspect
           no
           such
           encountre
           of
           their
           natural
           enemy
           ,
           till
           they
           are
           wounded
           with
           the
           invisible
           darts
           or
           emanations
           from
           her
           body
           .
           And
           all
           these
           admirable
           Effects
           proceed
           not
           from
           any
           positive
           Evil
           or
           malignity
           in
           the
           things
           abhorred
           ;
           for
           ,
           what
           's
           one
           Mans
           meat
           ,
           is
           an
           others
           
           poyson
           :
           but
           only
           from
           their
           incongruity
           ,
           or
           occult
           Enmity
           to
           this
           ,
           or
           that
           particular
           Sensitive
           Soul.
           For
           if
           at
           any
           time
           it
           happens
           ,
           that
           the
           consistence
           of
           Animal
           Spirits
           that
           constitute
           the
           lucid
           or
           Sensitive
           part
           of
           this
           Soul
           ,
           be
           by
           the
           encountre
           of
           any
           object
           ,
           put
           into
           great
           disorder
           :
           she
           ever
           after
           abhors
           the
           approach
           ,
           or
           eff●luvia
           of
           the
           same
           .
           Whereas
           the
           Congruity
           of
           particles
           proceeding
           from
           an
           object
           ,
           to
           the
           contexture
           of
           the
           Soul
           ,
           is
           on
           the
           contrary
           the
           ground
           of
           all
           her
           secret
           Amities
           .
        
         
           2.
           
           Passions
           Metaphysical
           ,
           
           or
           which
           seem
           to
           have
           their
           first
           rise
           from
           ,
           and
           principaly
           to
           relate
           to
           the
           Rational
           Soul
           ,
           are
           those
           which
           Divines
           call
           devout
           and
           
             religious
             Affections
          
           directed
           to
           objects
           Supernatural
           ,
           and
           chiefly
           to
           God.
           For
           ,
           when
           our
           nobler
           Soul
           reflecting
           upon
           the
           excellency
           and
           immortality
           of
           her
           nature
           ,
           aspires
           by
           sublime
           speculations
           toward
           her
           supreme
           felicity
           ,
           the
           contemplation
           and
           love
           of
           her
           Creator
           ;
           and
           determines
           her
           Will
           to
           persue
           that
           incomprehensible
           ,
           because
           infinite
           subject
           of
           all
           perfections
           ,
           which
           alone
           can
           satisfy
           her
           understanding
           with
           light
           or
           knowledge
           ,
           and
           her
           will
           with
           love
           :
           she
           doth
           not
           only
           exercise
           herself
           in
           simple
           and
           abstracted
           conceptions
           ,
           such
           as
           are
           proper
           
           to
           her
           immaterial
           essence
           alone
           ,
           and
           conformable
           to
           the
           dignity
           of
           the
           thing
           she
           speculates
           ;
           but
           communicates
           her
           affects
           also
           to
           the
           Sensitive
           Soul
           ,
           by
           whose
           subordinate
           motions
           she
           is
           obliged
           to
           act
           respectively
           to
           her
           end
           .
           And
           these
           motions
           or
           acts
           being
           thus
           traduced
           from
           the
           superiour
           to
           the
           inferior
           Soul
           ,
           and
           thence
           derived
           first
           to
           the
           brain
           and
           imagination
           ,
           then
           to
           the
           heart
           ;
           produce
           therein
           ,
           and
           so
           in
           the
           blood
           ,
           the
           various
           motions
           that
           constitute
           such
           Passions
           ,
           as
           we
           observe
           in
           our selves
           ,
           when
           we
           are
           most
           ardently
           urged
           to
           acts
           of
           devotion
           and
           piety
           toward
           the
           supream
           Being
           .
           Whence
           it
           is
           doubtless
           ,
           that
           
             Divine
             love
             ,
             detestation
             of
             sin
             ,
             repentance
             ,
             hope
             of
             Salvation
             ,
             fear
             of
             incensing
             Divine
             justice
             ,
          
           and
           most
           ,
           if
           not
           all
           other
           acts
           (
           or
           passions
           )
           of
           devotion
           are
           commonly
           ascribed
           to
           the
           heart
           :
           and
           that
           not
           without
           some
           reason
           .
           For
           ,
           though
           I
           cannot
           admit
           the
           heart
           to
           be
           the
           Seat
           of
           the
           Passions
           ,
           as
           the
           Aristoteleans
           unanimously
           hold
           it
           to
           be
           ,
           only
           because
           of
           the
           sensible
           alterations
           therein
           produced
           in
           most
           passions
           :
           since
           in
           truth
           those
           alterations
           are
           rather
           consequents
           ,
           than
           causes
           of
           Passions
           ;
           and
           since
           they
           are
           not
           felt
           by
           us
           as
           in
           the
           heart
           ,
           but
           only
           by
           means
           of
           the
           nerves
           descending
           thither
           from
           the
           brain
           ;
           as
           pain
           
           is
           not
           felt
           as
           in
           the
           foot
           ,
           but
           by
           intervention
           of
           nerves
           betwixt
           the
           foot
           and
           the
           brain
           ;
           and
           as
           the
           starrs
           appear
           to
           us
           as
           in
           heaven
           ,
           by
           mediation
           of
           their
           light
           affecting
           our
           Optick
           nerves
           .
           So
           that
           it
           is
           no
           more
           necessary
           the
           Soul
           should
           exercise
           her
           functions
           ,
           or
           receive
           her
           passions
           immediately
           in
           the
           heart
           ,
           only
           because
           she
           feels
           her
           passions
           therein
           ;
           than
           it
           is
           she
           should
           be
           in
           heaven
           ,
           because
           she
           sees
           the
           starrs
           to
           be
           there
           ;
           or
           in
           the
           foot
           ,
           because
           pain
           appears
           to
           her
           to
           be
           there
           .
           Notwithstanding
           this
           I
           say
           ,
           yet
           the
           adscription
           of
           these
           devout
           Passions
           to
           the
           heart
           ,
           is
           not
           altogether
           destitute
           of
           reason
           .
           For
           ,
           (
           for
           instance
           )
           when
           the
           inferiour
           Soul
           is
           commanded
           by
           the
           Superior
           ,
           to
           humble
           ,
           and
           as
           it
           were
           to
           prostrate
           ▪
           herself
           in
           adoration
           of
           the
           sacred
           Majesty
           of
           God
           ;
           instantly
           both
           parts
           thereof
           ,
           as
           well
           the
           Sensitive
           ,
           as
           the
           Vital
           ,
           are
           forced
           to
           repress
           and
           restrain
           their
           wonted
           emanations
           or
           effusions
           .
           Whereupon
           the
           Animal
           Spirits
           being
           in
           whole
           legions
           withdrawn
           from
           minis
           tring
           to
           the
           Imagination
           and
           Senses
           ,
           are
           by
           the
           nerves
           transmitted
           in
           crowds
           to
           the
           heart
           :
           which
           while
           they
           closely
           contract
           and
           shut
           ,
           they
           cause
           the
           blood
           to
           remain
           longer
           than
           is
           usual
           ,
           in
           the
           cavities
           thereof
           ,
           and
           by
           that
           means
           keep
           
           it
           both
           from
           being
           too
           much
           kindled
           in
           the
           Lungs
           ,
           and
           from
           being
           sent
           from
           the
           heart
           in
           too
           great
           abundance
           into
           the
           rest
           of
           the
           body
           ,
           and
           more
           especialy
           into
           the
           brain
           ;
           as
           if
           Nature
           itself
           had
           instituted
           ,
           that
           in
           sacred
           passions
           the
           blood
           ,
           or
           principal
           seat
           of
           life
           ,
           should
           be
           offered
           up
           to
           the
           Author
           of
           life
           ,
           upon
           the
           altar
           of
           the
           heart
           ,
           while
           the
           brain
           ,
           or
           seat
           of
           reason
           ,
           is
           kept
           serene
           and
           clear
           .
           Nor
           is
           it
           difficult
           to
           a
           man
           praying
           to
           Almighty
           God
           with
           fervency
           of
           Spirit
           ,
           to
           observe
           in
           himself
           ,
           that
           his
           blood
           is
           more
           and
           more
           arrested
           and
           detained
           within
           his
           breast
           the
           while
           ;
           insomuch
           that
           his
           heart
           seems
           to
           swell
           ,
           his
           lungs
           to
           be
           opprest
           ,
           and
           he
           is
           forced
           frequently
           to
           interrupt
           his
           oraisons
           with
           profound
           sighs
           ,
           for
           attraction
           of
           fresh
           aer
           :
           as
           if
           the
           reasonable
           Soul
           not
           content
           to
           devote
           herself
           alone
           ,
           and
           pour
           forth
           her
           holy
           desires
           to
           God
           ,
           laboured
           to
           make
           a
           libation
           also
           of
           the
           vital
           blood
           ,
           for
           a
           propitiatory
           oblation
           .
           So
           that
           though
           the
           Soul
           cannot
           in
           strictness
           of
           truth
           be
           said
           to
           receive
           her
           passions
           in
           the
           heart
           ;
           yet
           since
           the
           alterations
           caused
           in
           us
           by
           them
           ,
           are
           greater
           and
           more
           sensible
           in
           the
           heart
           ,
           and
           consequently
           in
           the
           blood
           ,
           than
           in
           any
           other
           part
           of
           the
           whole
           body
           beside
           :
           I
           am
           not
           so
           addicted
           
           to
           vitilitigation
           ,
           as
           to
           contend
           about
           the
           propriety
           of
           those
           expressions
           in
           scripture
           ,
           which
           seem
           to
           ascribe
           all
           our
           sacred
           passions
           principaly
           to
           the
           heart
           .
        
         
           3.
           
           And
           as
           for
           Passions
           Moral
           ;
           I
           refer
           to
           their
           classis
           all
           those
           that
           are
           excited
           in
           the
           Sensitive
           Soul
           ,
           
           upon
           her
           perception
           of
           such
           good
           or
           evil
           objects
           as
           concern
           her
           confederate
           the
           Body
           ,
           with
           which
           she
           is
           most
           intimately
           conjoynd
           ,
           and
           upon
           whose
           welfare
           her
           safety
           doth
           necessarily
           depend
           .
           Concerning
           these
           in
           general
           ,
           it
           is
           remarkable
           ;
           that
           though
           the
           Sensitive
           Soul
           hath
           secret
           loves
           and
           aversations
           of
           her
           own
           ,
           commonly
           called
           (
           as
           we
           have
           already
           said
           )
           Sympathies
           and
           Antipathies
           ;
           and
           though
           she
           owes
           obedience
           to
           the
           commands
           and
           dictates
           of
           her
           superior
           ,
           the
           Rational
           Soul
           :
           yet
           being
           by
           so
           strict
           a
           ligue
           ,
           and
           as
           it
           were
           a
           conjugal
           union
           affianced
           to
           the
           body
           ,
           she
           is
           strongly
           inclined
           to
           prefer
           the
           conservation
           of
           that
           her
           favorite
           ,
           to
           all
           other
           relations
           ;
           and
           accordingly
           to
           gratify
           and
           indulge
           it
           even
           in
           those
           things
           that
           are
           prohibited
           by
           religion
           and
           reason
           .
           So
           that
           no
           wonder
           if
           she
           be
           affected
           with
           pleasure
           ,
           or
           pain
           ,
           and
           with
           all
           other
           passions
           referible
           to
           them
           ,
           for
           the
           prosperous
           or
           adverse
           state
           of
           the
           body
           .
        
         
         
           To
           make
           this
           our
           entrance
           into
           the
           spring-head
           of
           all
           Passions
           somwhat
           more
           lightsome
           ;
           we
           are
           here
           to
           recount
           
             two
             fundamental
          
           verities
           ,
           both
           of
           so
           conspicuous
           evidence
           ,
           I
           do
           not
           remember
           ,
           I
           ever
           heard
           them
           contradicted
           .
        
         
           
           One
           is
           ,
           that
           all
           Affects
           which
           external
           objects
           can
           possibly
           excite
           in
           us
           ,
           in
           respect
           of
           the
           various
           modes
           or
           manners
           by
           which
           they
           fall
           under
           our
           notice
           ,
           may
           be
           commodiously
           referred
           to
           two
           general
           heads
           ,
           namely
           Pleasure
           ,
           and
           Pain
           .
           For
           ,
           whatever
           is
           perceived
           by
           the
           Senses
           ,
           appears
           to
           the
           Soul
           to
           be
           Good
           ,
           or
           Evil
           ,
           gratefull
           ,
           or
           offensive
           ;
           and
           whatever
           is
           offered
           to
           her
           under
           the
           apparence
           of
           Good
           ,
           or
           Gratefull
           ,
           instantly
           causeth
           some
           certain
           Pleasure
           in
           her
           :
           as
           on
           the
           contrary
           ,
           whatever
           is
           represented
           to
           her
           as
           Evil
           ,
           or
           offensive
           ,
           as
           quickly
           raiseth
           in
           her
           some
           kind
           of
           Pain
           ,
           or
           trouble
           :
           provided
           (
           as
           was
           before
           advertised
           )
           she
           apprehend
           herself
           to
           be
           any
           way
           concerned
           in
           such
           good
           ,
           or
           evil
           .
           So
           that
           we
           cannot
           but
           applaud
           the
           judgment
           of
           Epicurus
           and
           Aristotle
           in
           constituting
           but
           two
           kinds
           of
           Passions
           ,
           namely
           Pleasure
           and
           Pain
           :
           the
           one
           calling
           them
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             voluptatem
             &
             dolorem
          
           ;
           the
           other
           naming
           them
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           voluptatem
           &
           molestiam
           .
        
         
         
           The
           other
           is
           ,
           
           that
           all
           the
           various
           motions
           of
           the
           spirits
           and
           blood
           ,
           or
           of
           the
           Sensitive
           Soul
           ,
           excited
           in
           the
           various
           Passions
           ,
           may
           likewise
           be
           conveniently
           reduced
           to
           two
           general
           heads
           ,
           namely
           Contractions
           ,
           and
           Effusions
           ;
           which
           our
           Master
           Galen
           ,
           I
           remember
           ,
           terms
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           :
           as
           they
           are
           referred
           to
           Pain
           and
           Pleasure
           .
           Because
           in
           Pleasure
           ,
           the
           Soul
           dilateth
           herself
           as
           much
           as
           she
           can
           ,
           that
           is
           ,
           she
           diffuseth
           the
           spirits
           ,
           as
           her
           Emissaries
           ,
           to
           meet
           and
           receive
           the
           good
           represented
           to
           her
           :
           and
           in
           Pain
           ,
           she
           on
           the
           contrary
           compresseth
           or
           withdraws
           herself
           inward
           ,
           that
           is
           ,
           she
           recalls
           the
           spirits
           toward
           herself
           ,
           in
           avoidance
           of
           the
           Evil
           apprehended
           .
        
         
           Manifest
           it
           is
           therefore
           ,
           that
           all
           Corporeal
           Passions
           have
           their
           roots
           grounded
           in
           Sense
           ,
           whereof
           pleasure
           and
           pain
           ●re
           two
           opposite
           affects
           :
           one
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           agreeable
           and
           familiar
           to
           nature
           ;
           ●he
           other
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           alien
           and
           offensive
           .
        
         
           And
           that
           I
           may
           ,
           as
           far
           as
           I
           am
           able
           ,
           
           ●xplain
           wherein
           
             pleasure
             and
             displeasure
             of
             ●●nce
             doth
             consist
          
           ;
           I
           take
           liberty
           to
           sup●ose
           ,
           that
           at
           first
           when
           an
           object
           affects
           ●he
           Sensory
           with
           soft
           and
           smooth
           tou●hes
           ,
           or
           motions
           ,
           such
           as
           are
           consenta●eous
           to
           the
           delicate
           contexture
           of
           the
           ●erves
           of
           which
           the
           sensory
           is
           chiefly
           composed
           ,
           
           or
           to
           the
           internal
           motions
           of
           the
           spirits
           therein
           residing
           ;
           it
           instantly
           causeth
           that
           gratefull
           sense
           called
           delight
           :
           as
           on
           the
           contrary
           ,
           if
           the
           object
           invade
           the
           sensory
           with
           asperity
           ,
           or
           violence
           ,
           such
           as
           hurts
           the
           tender
           nerves
           thereof
           ,
           or
           hinders
           the
           natural
           motions
           of
           the
           spirits
           therein
           ;
           then
           it
           produceth
           that
           ingrateful
           sense
           call'd
           displeasure
           or
           pain
           .
           The
           impression
           being
           thus
           made
           by
           the
           object
           upon
           the
           Organ
           of
           sense
           ,
           and
           thence
           by
           a
           certain
           motion
           of
           the
           spirits
           resembling
           the
           waving
           of
           water
           ,
           carried
           on
           to
           the
           brain
           ;
           if
           it
           be
           pleasant
           ,
           it
           immediately
           puts
           the
           spirits
           therein
           reserved
           ,
           into
           brisker
           ,
           but
           regular
           motions
           conformable
           to
           their
           nature
           and
           uses
           :
           if
           displeasing
           ,
           it
           puts
           them
           into
           confusion
           .
           If
           the
           impression
           be
           light
           ,
           the
           motion
           thereby
           caused
           in
           the
           brain
           ,
           soon
           decayeth
           ,
           and
           vanisheth
           of
           itself
           :
           if
           strong
           ,
           the
           motion
           is
           continued
           from
           the
           brain
           down
           to
           the
           breast
           ,
           and
           the
           heart
           and
           blood
           participate
           thereof
           respectively
           ;
           and
           so
           passion
           instantly
           succeeds
           .
           But
           whether
           this
           be
           the
           true
           manner
           of
           objects
           producing
           pleasure
           ,
           or
           displeasure
           of
           sense
           ,
           or
           not
           ,
           most
           evident
           it
           is
           ,
           
             that
             we
             have
             ,
             as
             no
          
           conceptions
           
             of
             things
             without
             us
             in
             the
          
           brain
           ,
           
             so
             no
          
           passions
           
             for
             them
             in
             the
          
           heart
           ,
           
             but
             what
             have
             their
             firs●
             original
             from
             Sense
             .
          
        
         
         
           Now
           having
           in
           this
           manner
           shewn
           as
           plainly
           as
           I
           could
           (
           1
           )
           what
           Mutations
           are
           incident
           to
           the
           Sensitive
           Soul
           (
           2
           )
           what
           are
           the
           most
           considerable
           Causes
           of
           those
           Mutations
           (
           3
           )
           what
           the
           most
           remarkable
           Effects
           and
           consequents
           of
           them
           upon
           the
           body
           and
           mind
           of
           Man
           (
           4
           )
           the
           Differences
           of
           Passions
           respective
           to
           the
           various
           relations
           of
           the
           Sensitive
           Soul
           to
           the
           Rational
           ,
           
           and
           to
           the
           body
           (
           5
           )
           that
           all
           passions
           are
           referible
           to
           pleasure
           ,
           or
           pain
           (
           6
           )
           that
           all
           Motions
           of
           the
           Spirits
           and
           blood
           caused
           in
           passions
           ,
           belong
           to
           Contraction
           ,
           or
           Effusion
           :
           and
           (
           7
           )
           wherein
           consist
           pleasure
           and
           displeasure
           of
           Sense
           :
           our
           next
           work
           must
           be
           to
           speak
        
      
       
         
           SECT
           .
           V.
           Of
           the
           Passions
           in
           particular
           .
        
         
           NOt
           of
           all
           that
           are
           incident
           to
           the
           mind
           of
           Man
           ,
           
           which
           were
           extremely
           difficult
           ,
           if
           not
           altogether
           impossible
           for
           me
           to
           do
           .
           For
           ,
           seeing
           the
           objects
           that
           raise
           pleasure
           and
           displeasure
           are
           innumerable
           ;
           and
           the
           various
           waies
           or
           manners
           by
           which
           they
           affect
           the
           sense
           ,
           
           and
           excite
           motions
           in
           the
           brain
           ,
           spirits
           and
           heart
           ,
           are
           equaly
           innumerable
           :
           even
           those
           Philosophers
           themselves
           who
           have
           with
           all
           possible
           attention
           of
           mind
           laboured
           to
           search
           out
           the
           several
           sorts
           of
           Passions
           ,
           have
           not
           been
           able
           to
           take
           notice
           but
           of
           very
           few
           ,
           nor
           to
           give
           names
           to
           all
           those
           neither
           .
           Besides
           ,
           considering
           of
           how
           subtil
           particles
           ,
           how
           fluid
           and
           easily
           moveable
           a
           substance
           ,
           and
           how
           delicate
           a
           contexture
           the
           Sensitive
           Soul
           seems
           to
           be
           composed
           ;
           we
           may
           soon
           conceive
           her
           to
           be
           subject
           to
           greater
           variety
           of
           impressions
           ,
           commotions
           ,
           fluctuations
           ,
           inclinations
           ,
           alterations
           and
           perturbations
           ,
           than
           can
           possibly
           be
           observed
           and
           distinguished
           even
           by
           the
           most
           curious
           .
           It
           may
           well
           suffice
           then
           to
           enumerate
           and
           describe
           the
           most
           remarkable
           of
           her
           Passions
           ,
           such
           as
           like
           so
           many
           lesser
           streams
           ,
           flow
           from
           the
           two
           general
           fountains
           before
           mentioned
           ,
           Pleasure
           and
           Displeasure
           of
           sense
           ,
           or
           motions
           begun
           in
           the
           sensory
           ,
           traduced
           to
           the
           brain
           ,
           and
           continued
           to
           the
           heart
           ;
           and
           that
           are
           of
           a
           more
           simple
           nature
           .
        
         
           
           Which
           that
           we
           may
           perform
           with
           more
           of
           order
           ,
           and
           less
           of
           obscurity
           ;
           we
           are
           to
           consider
           ,
           that
           the
           Passions
           receiving
           their
           most
           notable
           diversity
           from
           certain
           
           circumstances
           of
           Time
           ,
           may
           therefore
           be
           most
           intelligibly
           distinguished
           by
           having
           respect
           to
           the
           same
           Circumstances
           .
           For
           ,
           since
           there
           are
           of
           Conceptions
           three
           sorts
           ,
           whereof
           one
           is
           of
           that
           which
           is
           present
           ,
           which
           is
           sense
           ;
           another
           ,
           of
           that
           which
           is
           past
           ,
           which
           is
           Remembrance
           ;
           and
           the
           third
           ,
           of
           that
           which
           is
           
             to
             come
          
           ,
           which
           is
           called
           Expectation
           :
           it
           is
           manifestly
           necessary
           ,
           that
           the
           condition
           of
           the
           pleasure
           ,
           or
           displeasure
           consequent
           to
           conceptions
           ,
           be
           diversified
           ,
           according
           as
           the
           Good
           or
           Evil
           thereby
           proposed
           to
           the
           Soul
           ,
           is
           present
           ,
           or
           absent
           .
           For
           ,
           we
           are
           pleased
           ,
           or
           displeased
           even
           at
           things
           past
           ;
           because
           the
           Memory
           reviving
           and
           reviewing
           their
           images
           ,
           sets
           them
           before
           the
           Soul
           as
           present
           ,
           and
           she
           is
           affected
           with
           them
           no
           less
           than
           if
           the
           things
           themselves
           were
           present
           .
           So
           also
           of
           things
           future
           ;
           forasmuch
           as
           the
           Soul
           by
           a
           certain
           providence
           preoccupying
           the
           images
           of
           things
           that
           she
           conceives
           to
           come
           ,
           looks
           upon
           them
           as
           realy
           present
           ,
           and
           is
           accordingly
           pleased
           or
           displeased
           by
           Anticipation
           :
           every
           conception
           being
           pleasure
           ,
           or
           displeasure
           present
           .
           This
           being
           presupposed
           we
           proceed
           to
           the
           Genealogy
           of
           the
           passions
           .
        
         
           When
           the
           image
           of
           any
           new
           and
           strange
           object
           is
           presented
           to
           the
           Soul
           ,
           
           and
           gives
           
           her
           hope
           of
           knowing
           somwhat
           that
           she
           knew
           not
           before
           ;
           instantly
           she
           admireth
           it
           ,
           as
           different
           from
           all
           things
           she
           hath
           already
           known
           ;
           and
           in
           the
           same
           instant
           entertains
           an
           appetite
           to
           know
           it
           better
           ,
           which
           is
           called
           Curiosity
           or
           desire
           of
           Knowledge
           .
           And
           because
           this
           Admiration
           may
           ,
           and
           most
           commonly
           is
           excited
           in
           the
           Soul
           before
           she
           understands
           ,
           or
           considers
           whether
           the
           object
           be
           in
           itself
           convenient
           to
           her
           or
           not
           :
           therefore
           it
           seems
           to
           be
           the
           first
           of
           all
           passions
           ,
           next
           after
           Pleasure
           and
           Pain
           ;
           and
           to
           have
           no
           Contrary
           :
           because
           when
           an
           object
           perceived
           by
           the
           sense
           ,
           hath
           nothing
           in
           it
           of
           new
           and
           strange
           ;
           we
           are
           not
           at
           all
           moved
           thereby
           ,
           but
           consider
           it
           indifferently
           ,
           and
           without
           any
           commotion
           of
           the
           Soul.
           Common
           it
           is
           doubtless
           to
           Man
           with
           Beasts
           ;
           but
           with
           this
           difference
           ,
           that
           in
           Man
           it
           is
           always
           conjoyned
           with
           Curiosity
           ;
           in
           Beasts
           ,
           not
           .
           For
           when
           a
           Beast
           seeth
           any
           thing
           new
           and
           strange
           ,
           he
           considereth
           it
           so
           far
           only
           as
           to
           discern
           whether
           it
           be
           likely
           to
           serve
           his
           turn
           ,
           or
           to
           hurt
           him
           ;
           and
           acordingly
           approacheth
           neerer
           to
           it
           ,
           or
           fleeth
           from
           it
           :
           whereas
           Man
           ,
           who
           in
           most
           events
           remembreth
           in
           what
           manner
           they
           were
           caused
           and
           begun
           ,
           looks
           for
           the
           cause
           and
           beginning
           of
           every
           thing
           that
           ariseth
           new
           to
           him
           
           Whence
           it
           is
           manifest
           ,
           that
           all
           natural
           Philosophy
           ,
           and
           Astronomy
           owe
           themselves
           to
           this
           passion
           :
           and
           that
           ignorance
           is
           not
           more
           justly
           reputed
           the
           mother
           of
           Admiration
           ,
           than
           Admiration
           may
           be
           accounted
           the
           mother
           of
           knowledge
           ;
           the
           degrees
           whereof
           among
           Men
           ,
           proceed
           from
           the
           degrees
           of
           Curiosity
           .
           Now
           this
           Passion
           is
           reducible
           to
           delight
           ,
           because
           Curiosity
           is
           delight
           :
           and
           so
           by
           consequence
           is
           Novelty
           too
           ,
           but
           especialy
           that
           novelty
           from
           which
           a
           Man
           conceiveth
           an
           opinion
           of
           bettering
           his
           own
           estate
           ,
           whether
           that
           opinion
           be
           true
           or
           false
           :
           for
           in
           such
           case
           ,
           he
           stands
           affected
           with
           the
           hope
           that
           all
           Gamesters
           have
           while
           the
           Cards
           are
           shuffling
           ;
           as
           
             Mr
             Hobbs
          
           hath
           judiciously
           observed
           .
        
         
           Nevertheless
           it
           seems
           rather
           a
           calm
           than
           a
           tempest
           of
           the
           mind
           .
           For
           ,
           
           in
           Admiration
           ,
           whereby
           the
           Soul
           is
           fixt
           upon
           the
           contemplation
           of
           an
           object
           that
           appears
           to
           her
           new
           and
           strange
           ,
           and
           therefore
           well
           worthy
           her
           highest
           consideration
           ;
           the
           Animal
           spirits
           are
           indeed
           suddainly
           determined
           ,
           and
           with
           great
           force
           ,
           partly
           to
           that
           part
           of
           the
           brain
           ,
           where
           the
           image
           is
           newly
           formed
           ,
           and
           partly
           to
           the
           Muscles
           that
           serve
           to
           hold
           the
           organs
           of
           the
           external
           senses
           in
           the
           same
           posture
           in
           which
           they
           then
           are
           ,
           that
           so
           the
           object
           
           may
           be
           more
           clearly
           and
           distinctly
           perceived
           :
           yet
           in
           the
           heart
           and
           blood
           there
           happens
           little
           or
           no
           commotion
           or
           alteration
           at
           all
           .
           Whereof
           the
           reason
           seems
           to
           be
           this
           ;
           that
           since
           the
           Soul
           at
           that
           time
           ,
           hath
           for
           her
           object
           ,
           not
           good
           or
           evil
           ,
           but
           only
           the
           Knowledge
           of
           the
           thing
           which
           she
           admires
           ;
           she
           converts
           all
           her
           power
           upon
           the
           brain
           alone
           ,
           wherein
           all
           sense
           is
           performed
           ,
           by
           the
           help
           whereof
           that
           knowledge
           is
           to
           be
           acquired
           .
           And
        
         
           
           Hence
           it
           comes
           ,
           that
           Excess
           of
           Admiration
           sometimes
           induceth
           a
           Stupor
           ,
           or
           Astonishment
           ;
           and
           where
           it
           lasteth
           long
           ,
           that
           wonderful
           disease
           of
           the
           brain
           ,
           which
           Physicians
           name
           Catalepsis
           ,
           whereby
           a
           Man
           is
           held
           stiff
           ,
           motionless
           ,
           and
           senseless
           ,
           as
           if
           he
           were
           turned
           into
           a
           statue
           .
           For
           it
           causeth
           that
           all
           the
           Animal
           Spirits
           in
           the
           brain
           are
           so
           vehemently
           imployed
           in
           contemplating
           and
           conserving
           the
           image
           of
           the
           object
           ,
           that
           their
           usual
           influx
           into
           other
           parts
           of
           the
           body
           is
           wholy
           intercepted
           ,
           nor
           can
           they
           by
           any
           means
           be
           diverted
           :
           whereby
           all
           members
           of
           the
           body
           are
           held
           in
           a
           rigid
           posture
           ,
           inflexible
           as
           those
           of
           a
           dead
           carcas
           ,
           or
           of
           Man
           killed
           by
           lightning
           .
           Of
           this
           admirable
           effect
           of
           excessive
           Admiration
           ,
           
             Nich.
             Tulpius
          
           ,
           an
           eminent
           Physician
           of
           Amsterdam
           ,
           hath
           recorded
           
             (
             observ
             .
             
             medic
             .
             lib.
          
           1.
           cap.
           22.
           )
           a
           memorable
           Example
           in
           a
           young
           Man
           of
           our
           Nation
           ,
           who
           violently
           resenting
           a
           suddain
           and
           unexpected
           repulse
           in
           his
           love
           ,
           and
           astonished
           thereat
           ,
           became
           as
           it
           were
           congeal'd
           in
           the
           same
           posture
           ,
           and
           continued
           rigid
           in
           his
           whole
           body
           till
           next
           day
           .
           Immoderate
           Admiration
           therefore
           cannot
           but
           be
           ,
           by
           fixation
           of
           the
           Spirits
           ,
           hurtfull
           to
           health
           .
        
         
           After
           admiration
           followeth
           Esteem
           ,
           
           or
           Contempt
           ,
           according
           as
           the
           thing
           appears
           great
           and
           worthy
           estimation
           ,
           or
           of
           small
           value
           and
           contemptible
           .
           For
           which
           reason
           we
           may
           esteem
           or
           contemn
           ourselves
           also
           :
           from
           whence
           arise
           first
           the
           Passions
           ,
           and
           consequently
           the
           Habits
           of
           Magnanimity
           ,
           or
           Pride
           ;
           and
           of
           Humility
           or
           Abjection
           .
           But
           if
           the
           Good
           that
           we
           have
           a
           great
           esteem
           of
           in
           another
           man
           ,
           be
           extraordinary
           :
           then
           our
           esteem
           is
           increased
           to
           Veneration
           ;
           which
           is
           the
           conception
           we
           have
           concerning
           another
           ,
           that
           he
           hath
           the
           power
           to
           do
           unto
           us
           both
           good
           and
           hurt
           ,
           but
           not
           the
           will
           to
           do
           us
           hurt
           ;
           accompanied
           with
           an
           inclination
           of
           the
           Soul
           to
           subject
           ourselves
           to
           him
           ,
           and
           by
           fear
           and
           reverence
           to
           purchase
           his
           favour
           .
           All
           which
           is
           evident
           in
           our
           worship
           or
           veneration
           of
           God
           ▪
        
         
         
           
           That
           these
           two
           contrary
           Passions
           ▪
           Existimation
           and
           Contempt
           ,
           are
           both
           consequents
           of
           Admiration
           ;
           is
           inferrible
           from
           hence
           ,
           that
           when
           we
           do
           not
           admire
           the
           the
           greatness
           or
           smalness
           of
           an
           object
           ,
           we
           make
           neither
           more
           nor
           less
           of
           it
           than
           reason
           tells
           us
           we
           ought
           to
           doe
           ;
           so
           that
           in
           such
           case
           we
           value
           or
           despise
           it
           without
           being
           concerned
           therein
           ,
           that
           is
           ,
           without
           passion
           .
           And
           although
           it
           often
           happens
           ,
           that
           Estimation
           is
           excited
           by
           Love
           ,
           and
           Contempt
           proceeds
           from
           Hatred
           ;
           yet
           that
           is
           not
           universal
           ,
           nor
           doth
           it
           arise
           from
           any
           other
           cause
           but
           this
           ,
           that
           we
           are
           more
           or
           less
           prone
           to
           consider
           the
           greatness
           or
           meanness
           of
           an
           object
           ,
           because
           we
           more
           or
           less
           love
           it
           .
        
         
           
           But
           though
           Estimation
           and
           Contempt
           may
           be
           referred
           to
           any
           objects
           whatsoever
           ,
           yet
           are
           they
           then
           chiefly
           observed
           ,
           when
           they
           are
           referred
           to
           ourselves
           ,
           that
           is
           ,
           when
           we
           put
           great
           or
           small
           value
           upon
           our
           own
           merit
           .
           And
           then
           the
           motions
           of
           the
           Spirits
           upon
           which
           they
           depend
           ,
           are
           so
           discernible
           ,
           that
           they
           change
           the
           very
           countenance
           ,
           gestures
           ,
           walking
           ,
           and
           in
           word
           all
           the
           actions
           of
           those
           who
           think
           more
           haughtily
           or
           meanly
           of
           themselves
           than
           is
           usual
           .
           But
           for
           what
           may
           we
           have
           a
           high
           esteem
           of
           ourselves
           ?
           Truely
           I
           can
           observe
           but
           one
           thing
           that
           may
           give
           
           us
           just
           cause
           of
           self-estimation
           ;
           and
           that
           is
           the
           
             lawful
             use
          
           of
           our
           
             free
             will
          
           ,
           and
           the
           soveraignity
           we
           exercise
           over
           our
           Passions
           .
           For
           (
           as
           the
           incomparable
           
             Monsieur
             des
             Cartes
          
           most
           wisely
           noteth
           )
           take
           away
           the
           actions
           dependent
           upon
           our
           Free
           will
           ,
           and
           nothing
           will
           remain
           for
           which
           we
           can
           deserve
           to
           be
           praised
           or
           dispraised
           with
           reason
           :
           and
           that
           in
           truth
           renders
           us
           in
           some
           sort
           like
           unto
           God
           Almighty
           ,
           by
           making
           us
           Lords
           of
           ourselves
           ;
           provided
           we
           do
           not
           through
           carelesness
           and
           poorness
           of
           Spirit
           ,
           lose
           the
           rights
           and
           power
           that
           royal
           prerogative
           of
           our
           nature
           conferreth
           upon
           us
           .
           Wherefore
           I
           am
           of
           the
           same
           
             Des
             Cartes
          
           his
           opinion
           ,
           that
           true
           Generosity
           ,
           which
           makes
           a
           Man
           measure
           his
           own
           merit
           by
           right
           reason
           ,
           doth
           consist
           only
           in
           this
           ;
           that
           he
           both
           knowes
           he
           hath
           nothing
           truely
           his
           own
           ,
           except
           this
           free
           disposition
           of
           his
           Will
           ,
           nor
           for
           which
           he
           justly
           can
           be
           commended
           or
           blamed
           ,
           but
           that
           he
           useth
           that
           liberty
           well
           :
           and
           finds
           in
           himself
           a
           firm
           and
           constant
           purpose
           still
           so
           to
           do
           ;
           that
           is
           ,
           never
           to
           want
           will
           to
           undertake
           and
           perform
           all
           things
           that
           he
           shall
           have
           judged
           to
           be
           the
           better
           ;
           which
           is
           
             perfectly
             to
             follow
             Virtue
          
           .
        
         
           Whereas
           Pride
           ,
           
           which
           is
           a
           kind
           of
           Triumph
           of
           the
           mind
           from
           an
           high
           Estimation
           
           of
           ones-self
           without
           just
           cause
           ,
           expressed
           chiefly
           by
           haughty
           looks
           ,
           ostentation
           in
           words
           ,
           and
           insolency
           in
           action
           ;
           is
           a
           Vice
           so
           unreasonable
           and
           absurd
           ,
           that
           if
           there
           were
           no
           Adulation
           to
           deceive
           men
           into
           a
           better
           conceipt
           of
           themselves
           than
           they
           realy
           deserve
           ;
           I
           should
           number
           it
           among
           the
           kinds
           of
           Madness
           .
           But
           the
           contagious
           aire
           of
           Assentation
           is
           diffused
           so
           universaly
           ,
           and
           hath
           infected
           the
           tongues
           of
           so
           great
           a
           part
           of
           mankind
           ,
           that
           even
           the
           most
           imperfect
           frequently
           hear
           themselves
           commended
           and
           magnified
           for
           their
           very
           defects
           :
           which
           gives
           occasion
           to
           persons
           of
           stupid
           heads
           ,
           and
           weak
           minds
           ,
           and
           consequently
           of
           easy
           belief
           ,
           to
           fall
           into
           this
           Tympany
           of
           Pride
           or
           
             false
             Glory
          
           .
           A
           passion
           so
           far
           different
           from
           true
           Generosity
           ,
           that
           it
           produceth
           effects
           absolutely
           contrary
           thereunto
           .
           For
           ,
           since
           other
           Goods
           ,
           besides
           the
           virtuous
           Habit
           of
           using
           the
           liberty
           of
           our
           wills
           according
           to
           the
           dictates
           of
           right
           reason
           ,
           as
           
             Wit
             ,
             Beauty
             ,
             Riches
             ,
             Honours
          
           and
           the
           like
           ,
           are
           therefore
           the
           more
           esteemed
           ,
           because
           they
           are
           rare
           ,
           and
           cannot
           be
           communicated
           to
           many
           at
           once
           :
           this
           makes
           Proud
           men
           labour
           to
           depress
           others
           ,
           while
           themselves
           being
           inslaved
           to
           their
           own
           vicious
           cupidities
           ,
           have
           their
           Souls
           uncessantly
           agitated
           by
           
             Hate
             ,
             Iealousie
          
           ,
           or
           Anger
           .
        
         
         
           The
           contrary
           to
           Self-estimation
           ,
           
           is
           Humility
           :
           whereof
           there
           are
           likewise
           two
           Sorts
           ;
           one
           ,
           Virtuous
           or
           Honest
           ;
           the
           other
           ,
           Vicious
           or
           base
           .
        
         
           The
           Virtuous
           ,
           
           which
           is
           properly
           named
           Humility
           ,
           consisteth
           onely
           in
           that
           reflexion
           we
           make
           upon
           the
           infirmity
           of
           our
           nature
           ,
           and
           upon
           the
           errors
           we
           either
           have
           heretofore
           committed
           ,
           or
           may
           in
           time
           to
           come
           commit
           :
           and
           maketh
           us
           therefore
           not
           to
           prefer
           ourselves
           before
           others
           ,
           but
           to
           think
           them
           equaly
           capable
           of
           using
           their
           freedom
           of
           Will
           ,
           as
           well
           as
           ourselves
           .
           Whence
           it
           is
           ,
           that
           the
           most
           Generous
           are
           also
           the
           most
           Humble
           .
           For
           being
           truely
           conscious
           both
           of
           their
           own
           infirmity
           ,
           and
           of
           their
           constant
           purpose
           to
           Surmount
           it
           ,
           by
           doing
           none
           but
           virtuous
           actions
           ,
           that
           is
           ,
           by
           the
           right
           use
           of
           the
           liberty
           of
           the
           Will
           ,
           they
           easily
           perswade
           themselves
           ,
           that
           others
           also
           have
           the
           same
           just
           sentiments
           ,
           and
           the
           same
           good
           resolution
           in
           themselves
           ;
           because
           therein
           is
           nothing
           that
           depends
           upon
           another
           .
           Wherefore
           they
           never
           despise
           any
           man
           ,
           and
           though
           they
           often
           see
           others
           to
           fall
           into
           such
           Errors
           that
           discover
           their
           weakness
           ;
           yet
           are
           they
           still
           more
           prone
           to
           excuse
           ,
           than
           to
           condemn
           them
           ,
           and
           to
           believe
           their
           faults
           proceeded
           rather
           from
           want
           of
           knowledge
           
           and
           circumspection
           ,
           than
           from
           defect
           of
           an
           inclination
           and
           will
           to
           good
           .
           So
           that
           as
           on
           the
           one
           side
           ,
           they
           think
           not
           themselves
           much
           inferiour
           to
           those
           who
           possess
           more
           of
           the
           goods
           of
           Fortune
           ,
           or
           exceed
           them
           in
           wit
           ,
           learning
           ,
           beauty
           &c.
           
           So
           neither
           do
           they
           on
           the
           other
           ,
           think
           themselves
           to
           be
           much
           Superiour
           to
           others
           ,
           who
           have
           less
           of
           those
           perfections
           ;
           because
           they
           look
           upon
           such
           qualities
           as
           not
           worth
           much
           consideration
           ,
           in
           comparison
           of
           that
           goodness
           of
           Will
           ,
           upon
           which
           alone
           they
           have
           a
           just
           valuation
           of
           themselves
           ,
           and
           which
           they
           suppose
           that
           every
           man
           equaly
           hath
           ,
           or
           at
           least
           may
           have
           .
           This
           Humility
           therefore
           is
           inseparable
           from
           true
           Generosity
           :
           and
           being
           well
           grounded
           ,
           always
           produceth
           Circumspection
           or
           Caution
           ,
           which
           is
           fear
           to
           attempt
           any
           thing
           rashly
           .
        
         
           
           The
           Vicious
           Humility
           ,
           which
           is
           distinguished
           by
           the
           name
           of
           Dejection
           or
           Poorness
           of
           Spirit
           ,
           proceeds
           likewise
           from
           an
           apprehension
           of
           our
           own
           infirmity
           ;
           but
           with
           this
           difference
           ,
           that
           a
           man
           conceives
           himself
           to
           be
           so
           far
           deprived
           of
           the
           right
           and
           use
           of
           Fre-will
           ,
           that
           he
           cannot
           but
           doe
           things
           against
           his
           inclination
           ,
           and
           of
           which
           he
           ought
           afterward
           to
           repent
           ;
           and
           believes
           himself
           not
           able
           to
           subsist
           of
           himself
           ,
           but
           to
           want
           many
           things
           
           whose
           acquisition
           depends
           upon
           another
           .
           So
           it
           is
           directly
           opposite
           to
           Generosity
           or
           Bravery
           of
           mind
           ,
           and
           it
           is
           commonly
           observed
           ,
           that
           poor
           and
           abject
           Spirits
           are
           also
           Arrogant
           and
           Vain-glorious
           :
           as
           the
           Generous
           are
           most
           modest
           and
           humble
           .
           For
           ,
           these
           are
           above
           both
           the
           smiles
           and
           and
           frowns
           of
           Fortune
           ,
           still
           calme
           and
           serene
           as
           well
           in
           adversity
           as
           prosperity
           :
           but
           those
           being
           slaves
           to
           Fortune
           ,
           and
           wholy
           guided
           by
           her
           ,
           are
           puffed
           up
           by
           her
           favourable
           gales
           ,
           and
           blown
           down
           again
           by
           her
           gusts
           .
           Nor
           is
           it
           a
           rarity
           to
           see
           men
           of
           of
           this
           base
           and
           servile
           temper
           ,
           to
           descend
           to
           shamefull
           submissions
           ,
           where
           they
           either
           expect
           some
           benefit
           ,
           or
           fear
           some
           evil
           :
           and
           at
           the
           same
           time
           to
           carry
           themselves
           insolently
           and
           contemptuously
           to
           ward
           others
           ,
           from
           whom
           they
           neither
           hope
           nor
           fear
           any
           thing
           .
           This
           Ague
           of
           the
           Soul
           then
           ,
           being
           ill
           grounded
           ,
           doth
           so
           shake
           a
           man
           with
           distrust
           of
           himself
           ,
           that
           it
           utterly
           Cows
           him
           ,
           and
           keeps
           him
           from
           daring
           to
           attempt
           any
           worthy
           action
           ,
           for
           fear
           of
           ill
           success
           :
           which
           Vice
           the
           
             Lord
             Bacon
          
           calls
           Restifeness
           of
           mind
           ,
           and
           
             falling
             out
             of
             love
             with
             ones-self
             .
          
        
         
           There
           is
           yet
           another
           remarkable
           Passion
           that
           seem's
           to
           belong
           to
           Humility
           ,
           
           and
           that
           is
           Shame
           .
           Which
           ariseth
           from
           an
           unwary
           discovery
           of
           some
           Defect
           or
           infirmity
           
           in
           us
           ,
           the
           remembrance
           whereof
           sensibly
           dejecteth
           us
           ,
           and
           puts
           us
           for
           the
           most
           part
           to
           the
           Blush
           ,
           which
           is
           its
           proper
           Sign
           .
           That
           it
           is
           a
           sort
           of
           Modesty
           or
           diffidence
           of
           our selves
           ,
           is
           manifest
           from
           hence
           ;
           that
           when
           a
           man
           thinks
           so
           well
           of
           himself
           ,
           as
           not
           to
           imagine
           another
           can
           have
           just
           cause
           to
           contemn
           him
           ;
           he
           cannot
           easily
           be
           checkd
           by
           Shame
           :
           and
           as
           the
           Good
           that
           is
           or
           hath
           been
           in
           us
           ,
           if
           considered
           with
           respect
           to
           the
           opinion
           others
           may
           conceive
           of
           us
           ,
           doth
           excite
           Glory
           in
           us
           ;
           so
           doth
           the
           Evil
           whereof
           we
           are
           conscious
           ,
           produce
           Shame
           .
           And
           yet
           it
           cannot
           be
           denied
           but
           that
           in
           this
           discouraging
           Affect
           there
           is
           also
           some
           mixture
           of
           Grief
           or
           secret
           regret
           ,
           proceeding
           from
           apprehension
           of
           Dispraise
           :
           because
           being
           ever
           accompanied
           with
           inward
           displeasure
           at
           the
           defect
           or
           fault
           uncircumspectly
           discovered
           ,
           it
           cools
           or
           damp's
           the
           Spirits
           ,
           teaching
           more
           wariness
           for
           the
           future
           .
           The
           Contrary
           to
           this
           ,
           is
           Impudence
           ;
           which
           is
           contempt
           of
           Shame
           ,
           yea
           and
           oftentimes
           of
           Glory
           too
           .
           But
           because
           there
           is
           in
           us
           no
           special
           motion
           of
           the
           Spirits
           and
           heart
           ,
           that
           may
           excite
           Imprudence
           ;
           it
           seems
           to
           be
           no
           Passion
           ,
           but
           a
           certain
           Vice
           opposite
           to
           Shame
           ,
           and
           to
           Glory
           also
           ,
           so
           far
           forth
           as
           they
           are
           both
           good
           and
           laudable
           :
           as
           Ingratitude
           is
           opposed
           to
           Gratitude
           ,
           and
           
           Cruelty
           to
           Commiseration
           .
           And
           the
           chief
           cause
           of
           this
           vicious
           
             insensibility
             of
             Honor
          
           ,
           is
           founded
           in
           grievous
           contumelies
           to
           which
           a
           man
           hath
           been
           accustomed
           in
           former
           times
           ,
           and
           which
           he
           by
           degrees
           comes
           to
           despise
           ,
           as
           of
           no
           force
           to
           hinder
           his
           enjoyment
           of
           commodities
           belonging
           to
           his
           body
           ,
           whereby
           he
           measures
           all
           good
           and
           evil
           :
           thereby
           freeing
           himself
           from
           many
           necessities
           and
           streights
           to
           which
           honor
           would
           have
           obliged
           him
           .
           This
           therefore
           being
           no
           Passion
           ,
           we
           are
           not
           concerned
           here
           further
           to
           consider
           it
           .
        
         
           But
           as
           for
           Pride
           and
           Dejection
           ;
           that
           they
           are
           not
           onely
           Vices
           ,
           but
           Passions
           too
           ,
           
           is
           evident
           enough
           from
           the
           commotion
           of
           the
           Spirits
           and
           blood
           that
           discovers
           itself
           outwardly
           in
           men
           surprised
           by
           them
           upon
           any
           new
           and
           suddain
           occasion
           .
           The
           same
           may
           be
           said
           of
           Generosity
           also
           and
           Humility
           .
           For
           ,
           notwithstanding
           their
           Motions
           be
           less
           quick
           and
           conspicuous
           ,
           and
           that
           there
           seem
           to
           be
           much
           less
           of
           Convenience
           or
           fellowship
           betwixt
           Virtue
           and
           Passion
           ,
           than
           between
           Passion
           and
           Vice
           ;
           yet
           no
           reason
           appears
           ,
           why
           the
           same
           Motion
           that
           serves
           to
           confirm
           a
           conception
           that
           is
           ill
           grounded
           ,
           may
           not
           serve
           likewise
           to
           confirm
           the
           same
           conception
           though
           itbe
           well
           grounded
           .
           And
           because
           Pride
           and
           Generosity
           consist
           equaly
           in
           Self-esteem
           ▪
           
           differing
           only
           in
           the
           injustice
           and
           justice
           thereof
           :
           they
           seem
           to
           be
           but
           one
           and
           the
           same
           Passion
           originaly
           excited
           by
           a
           certain
           motion
           ,
           not
           simple
           ,
           but
           composed
           of
           the
           motions
           of
           
             Admiration
             ,
             Ioy
          
           and
           Love
           ,
           aswell
           that
           love
           which
           is
           conceived
           for
           ones-self
           ,
           as
           that
           for
           the
           thing
           which
           makes
           one
           to
           value
           himself
           :
           as
           on
           the
           Contrary
           ,
           the
           Motion
           that
           causeth
           Humility
           ,
           whether
           it
           be
           Vertuous
           or
           Vicious
           ,
           seems
           to
           be
           composed
           of
           the
           motions
           of
           
             Admiration
             ,
             Grief
          
           ,
           and
           self-love
           mixt
           with
           Hatred
           of
           the
           Defects
           that
           give
           occasion
           to
           one
           to
           conceive
           a
           mean
           opinion
           of
           himself
           .
           Now
           what
           are
           the
           Motions
           of
           the
           Spirits
           or
           Sensitive
           Soul
           ,
           that
           produce
           Admiration
           and
           Pride
           ;
           we
           have
           formerly
           declared
           :
           and
           as
           to
           those
           that
           are
           proper
           to
           each
           of
           the
           other
           passions
           already
           considered
           ;
           they
           remain
           to
           be
           particularly
           described
           in
           their
           due
           places
           .
           ¶
        
         
           
           As
           Admiration
           ,
           the
           first
           of
           all
           the
           Passions
           ,
           ariseth
           in
           the
           Soul
           before
           she
           hath
           considered
           whether
           the
           thing
           represented
           to
           her
           ,
           be
           good
           and
           convenient
           to
           her
           ,
           or
           not
           :
           so
           after
           she
           hath
           judged
           it
           to
           be
           good
           ,
           instantly
           there
           is
           raised
           in
           her
           the
           most
           agreable
           and
           complacent
           of
           all
           Passions
           ,
           Love
           ;
           and
           when
           she
           hath
           conceived
           the
           same
           to
           be
           Evil
           ,
           she
           is
           as
           quickly
           moved
           to
           Hatred
           .
           For
           Love
           seems
           to
           be
           nothing
           
           but
           a
           Propension
           of
           the
           Soul
           to
           that
           thing
           which
           promiseth
           pleasure
           or
           good
           to
           her
           :
           and
           Hatred
           is
           nothing
           but
           the
           Souls
           Aversation
           from
           that
           which
           threatens
           Pain
           or
           Grief
           .
        
         
           By
           the
           word
           Propension
           here
           used
           ,
           is
           to
           be
           understood
           ,
           not
           Cupidity
           or
           desire
           ,
           which
           is
           in
           truth
           a
           distinct
           passion
           proceeding
           from
           love
           ,
           and
           always
           respecting
           the
           future
           ;
           but
           Will
           or
           consent
           by
           which
           we
           consider
           ourselves
           as
           already
           joyned
           to
           the
           thing
           loved
           ,
           by
           a
           certain
           conception
           of
           ourselves
           to
           be
           as
           it
           were
           a
           part
           thereof
           .
           As
           on
           the
           contrary
           ,
           in
           Aversation
           or
           Hate
           ,
           we
           consider
           ourselves
           as
           
             intirely
             separate
          
           from
           the
           thing
           hated
           .
        
         
           According
           to
           these
           two
           opposite
           notions
           ,
           
           I
           should
           define
           Love
           to
           be
           a
           
             Commotion
             of
             the
             Soul
             ,
             produced
             by
             a
             motion
             of
             the
             Spirits
             ,
             which
             inciteth
             her
             to
             joyn
             herself
             ,
             by
             her
             will
             ,
             to
             objects
             that
             appear
             convenient
             and
             gratefull
             to
             her
          
           :
           and
           Hatred
           ,
           to
           be
           a
           
             Commotion
             produced
             by
             the
             spirits
             ,
             that
             inciteth
             the
             Soul
             to
             be
             willing
             to
             be
             separated
             from
             objects
             that
             are
             represented
             to
             her
             as
             ungratefull
             and
             hurtfull
             .
          
        
         
           Of
           Love
           there
           are
           made
           by
           the
           Schools
           two
           Sorts
           ,
           
           whereof
           the
           first
           is
           commonly
           called
           
             Amor
             Benevolentiae
          
           ,
           love
           of
           Benevolence
           or
           Good-will
           ,
           whereby
           we
           are
           incited
           to
           wish
           well
           to
           the
           thing
           we
           love
           :
           the
           other
           ,
           
           
             Amor
             Concupiscentiae
          
           ,
           which
           causeth
           us
           to
           desire
           to
           enjoy
           or
           possess
           the
           object
           loved
           .
           But
           this
           Distinction
           ,
           if
           considered
           without
           prejudice
           ,
           will
           be
           found
           to
           concern
           onely
           the
           Effects
           of
           love
           ,
           not
           the
           essence
           of
           it
           .
           For
           ,
           so
           soon
           as
           a
           man
           hath
           in
           Will
           joyned
           himself
           to
           an
           object
           ,
           of
           what
           nature
           soever
           it
           be
           ;
           he
           is
           at
           the
           same
           instant
           carryed
           toward
           it
           by
           Benevolence
           ,
           or
           (
           to
           speak
           more
           plainly
           )
           he
           in
           will
           also
           adjoyns
           thereunto
           what
           things
           he
           believeth
           conducible
           to
           the
           good
           thereof
           :
           which
           is
           one
           of
           the
           principle
           Effects
           of
           love
           ,
           but
           doth
           not
           infer
           a
           different
           Species
           of
           it
           .
           And
           the
           same
           object
           ,
           if
           it
           be
           judged
           good
           to
           be
           possessed
           ,
           or
           to
           be
           joyned
           to
           the
           Soul
           in
           
             another
             manner
          
           than
           by
           the
           will
           alone
           ▪
           is
           instantly
           desired
           :
           which
           also
           ought
           to
           be
           accounted
           among
           the
           more
           frequent
           effects
           of
           love
           .
           Whence
           I
           conclude
           ,
           that
           Desire
           connexed
           to
           Love
           ,
           is
           Benevolence
           :
           as
           connexed
           with
           Hate
           ,
           it
           is
           Malevolence
           or
           ill
           will.
           I
           add
           ,
           that
           as
           Amity
           or
           Friendship
           seems
           to
           be
           nothing
           but
           constancy
           of
           Love
           :
           so
           Enmity
           ,
           nothing
           but
           constancy
           of
           Hatred
           .
        
         
           
           If
           then
           you
           seek
           for
           a
           more
           genuine
           Distinction
           of
           Love
           ,
           I
           know
           not
           how
           better
           to
           gratify
           your
           Curiosity
           ,
           than
           by
           entertaining
           it
           with
           that
           delivered
           by
           the
           most
           excellent
           
             Monsieur
             Des
             Cartes
          
           in
           his
           
           book
           concerning
           the
           Passions
           ;
           which
           I
           will
           therefore
           faithfully
           recite
           .
           
             Love
             (
             saith
             He
             )
             may
             ,
             in
             my
             judgement
             ,
             be
             with
             good
             reason
             distinguished
             by
             the
             several
             degrees
             of
             Esteem
             we
             have
             of
             the
             thing
             loved
             .
             For
             ,
             when
             a
             man
             hath
             less
             esteem
             for
             an
             object
             ,
             than
             for
             himself
             ,
             and
             yet
             loves
             it
             ;
             his
             love
             is
             no
             more
             but
             
               simple
               Propension
            
             or
             Benevolence
             :
             when
             as
             much
             as
             for
             himself
             ,
             't
             is
             Amity
             or
             Friendship
             ;
             when
             greater
             than
             for
             himself
             ,
             it
             may
             be
             called
             Devotion
             .
             By
             the
             First
             ,
             a
             flower
             ,
             a
             Bird
             ,
             a
             Horse
             &c.
             may
             be
             loved
             .
             By
             the
             second
             ,
             no
             man
             of
             understanding
             can
             love
             any
             thing
             but
             Men
             ,
             who
             are
             so
             properly
             the
             object●
             of
             this
             passion
             ,
             that
             one
             can
             hardly
             be
             found
             so
             imperfect
             ,
             but
             he
             may
             be
             conjoyned
             to
             another
             in
             the
             most
             perfect
             bond
             of
             friendship
             ,
             if
             that
             other
             conceive
             himself
             to
             be
             truely
             and
             sincerely
             beloved
             by
             him
             ,
             and
             think
             him
             to
             have
             a
             Soul
             truely
             noble
             and
             generous
             .
             And
             as
             for
             the
             last
             ,
             Devotion
             ;
             indeed
             the
             principal
             object
             thereof
             is
             
               God
               Almighty
            
             ,
             toward
             whom
             there
             is
             no
             man
             living
             ,
             who
             considers
             as
             he
             ought
             ,
             the
             incomprehensible
             perfections
             of
             the
             Divine
             nature
             ,
             but
             must
             be
             devote
             (
             for
             ,
             as
             
               Seneca
               ,
               Deum
               colit
               ,
               qui
               novit
            
             )
             Yet
             there
             is
             a
             Devotion
             also
             to
             ones
             Prince
             ,
             or
             Country
             ,
             
             or
             City
             ,
             or
             to
             any
             private
             person
             ,
             whom
             we
             esteem
             above
             ourselves
             .
             And
             the
             difference
             betwixt
             these
             three
             sorts
             of
             Love
             ,
             is
             chiefly
             manifest
             from
             their
             divers
             Effects
             .
             For
             when
             in
             each
             of
             them
             the
             person
             loving
             considers
             himself
             as
             joyned
             and
             united
             to
             the
             thing
             loved
             ;
             he
             is
             always
             ready
             to
             quit
             or
             leave
             the
             least
             part
             of
             the
             whole
             that
             he
             makes
             with
             the
             same
             ,
             to
             preserve
             the
             rest
             .
             Whence
             it
             comes
             that
             in
             simple
             Benevolence
             ,
             the
             Lover
             always
             prefer's
             himself
             to
             the
             thing
             loved
             :
             but
             on
             the
             contrary
             ,
             in
             Devotion
             ,
             he
             always
             prefers
             the
             thing
             loved
             ,
             so
             far
             above
             himself
             ,
             that
             he
             fears
             not
             to
             dye
             for
             the
             conversation
             thereof
             ,
             of
             which
             noble
             Love
             there
             have
             been
             glorious
             Examples
             in
             men
             who
             have
             voluntarily
             exposed
             themselves
             to
             certain
             death
             ,
             for
             defence
             of
             their
             Prince
             ,
             or
             of
             their
             City
             ,
             yea
             sometimes
             also
             for
             private
             persons
             to
             whom
             they
             had
             particularly
             devoted
             themselves
             .
          
        
         
           
           This
           Distinction
           being
           admitted
           (
           as
           in
           my
           opinion
           it
           well
           deserves
           to
           be
           )
           there
           will
           remain
           no
           necessity
           of
           constituting
           so
           many
           distinct
           sorts
           of
           Love
           ,
           as
           they
           are
           various
           objects
           to
           excite
           it
           :
           seeing
           there
           are
           many
           Passions
           very
           different
           among
           themselves
           ,
           and
           in
           respect
           of
           their
           several
           
           objects
           ,
           which
           yet
           agree
           in
           this
           ,
           that
           they
           all
           participate
           of
           Love.
           For
           Example
           ,
           the
           Passion
           by
           which
           the
           Ambitious
           is
           carried
           on
           to
           Glory
           ,
           the
           Avaricious
           to
           riches
           ,
           the
           Drunkard
           to
           wine
           ,
           the
           Libidinous
           to
           women
           ,
           the
           Honest
           to
           his
           friend
           ,
           the
           Vxorious
           to
           his
           wife
           ,
           the
           good
           Father
           to
           his
           Children
           ,
           &c.
           differ
           very
           much
           among
           themselves
           ,
           and
           yet
           so
           far
           resemble
           each
           other
           ,
           that
           they
           all
           participate
           of
           Love.
           But
           the
           love
           of
           the
           
             first
             four
          
           aimeth
           at
           nothing
           but
           the
           possession
           of
           their
           peculiar
           objects
           ;
           nor
           have
           they
           indeed
           any
           thing
           of
           love
           for
           those
           objects
           ,
           but
           only
           Desire
           mixt
           with
           some
           other
           special
           passions
           .
           Whereas
           the
           love
           of
           a
           Parent
           to
           his
           Children
           ,
           is
           so
           pure
           ,
           that
           he
           desires
           to
           obtain
           nothing
           at
           all
           from
           them
           ,
           nor
           to
           possess
           them
           in
           any
           other
           manner
           than
           he
           doth
           already
           ,
           or
           to
           bring
           them
           to
           a
           neerer
           conjunction
           with
           himself
           ;
           but
           considering
           them
           as
           parts
           of
           himself
           ,
           seeks
           their
           good
           as
           his
           own
           ,
           yea
           with
           greater
           care
           than
           his
           own
           ,
           as
           not
           fearing
           to
           purchase
           their
           felicity
           at
           the
           rate
           of
           his
           own
           undoing
           .
           And
           the
           Love
           of
           an
           honest
           man
           to
           his
           Friends
           ,
           is
           also
           of
           the
           same
           perfection
           .
           But
           the
           Love
           of
           a
           man
           to
           his
           Mistress
           ,
           commonly
           distinguished
           by
           the
           name
           of
           the
           
             Erotic
             passion
          
           ;
           is
           alwaies
           mixed
           with
           desire
           of
           Fruition
           .
        
         
         
           
           And
           as
           for
           Hatred
           ;
           though
           that
           be
           directly
           opposed
           to
           Love
           :
           yet
           cannot
           it
           be
           distinguished
           into
           as
           many
           different
           kinds
           ;
           because
           the
           difference
           betwixt
           Evils
           from
           which
           we
           are
           by
           our
           will
           separated
           ,
           cannot
           be
           so
           well
           observed
           ,
           as
           that
           which
           is
           betwixt
           the
           Goods
           to
           which
           we
           are
           by
           by
           our
           will
           joyned
           .
        
         
           
           From
           what
           hath
           here
           been
           said
           concerning
           Love
           ,
           as
           distinguishable
           chiefly
           by
           the
           several
           degrees
           of
           Estimation
           conceived
           for
           the
           thing
           loved
           ,
           it
           may
           easily
           be
           collected
           ▪
           that
           from
           Love
           ariseth
           Cupidity
           or
           Desire
           ,
           whereby
           the
           Soul
           is
           disposed
           to
           covet
           for
           the
           time
           to
           come
           ,
           those
           things
           which
           she
           represent's
           to
           herself
           as
           convenient
           and
           likely
           to
           afford
           her
           pleasure
           .
           Thus
           we
           desire
           not
           onely
           the
           presence
           of
           an
           absent
           good
           ,
           but
           also
           the
           conservation
           of
           the
           good
           that
           is
           present
           :
           yea
           we
           desire
           likewise
           the
           absence
           of
           Evil
           ,
           aswell
           that
           which
           is
           already
           incumbent
           ,
           as
           that
           which
           we
           believe
           possible
           to
           come
           upon
           us
           in
           the
           future
           .
           For
           in
           Cupidity
           or
           Desire
           of
           any
           thing
           whatsoever
           ,
           which
           the
           Soul
           judges
           to
           be
           wanting
           to
           herself
           ;
           she
           alwaies
           looketh
           foreward
           to
           the
           
             time
             to
             come
          
           .
        
         
           
           It
           may
           be
           collected
           also
           ,
           that
           though
           Desire
           cannot
           be
           without
           Love
           ,
           yet
           Love
           may
           be
           without
           Desire
           of
           possessing
           or
           
           enjoying
           the
           object
           ,
           otherwise
           than
           by
           the
           pure
           embraces
           of
           the
           will
           alone
           .
           And
           this
           may
           be
           confirmed
           by
           observations
           of
           the
           different
           Motions
           of
           the
           Soul
           and
           Spirits
           raised
           in
           these
           two
           Passions
           ,
           and
           the
           divers
           symptoms
           consequent
           thereunto
           .
           For
        
         
           In
           Love
           ,
           
           when
           it
           is
           not
           accompanyed
           either
           with
           Cupidity
           ,
           or
           with
           vehement
           Ioy
           ,
           or
           with
           Sadness
           ,
           but
           continues
           pure
           and
           simple
           ;
           the
           Soul
           being
           incited
           to
           conjoyn
           herself
           in
           will
           to
           objects
           that
           appear
           good
           and
           convenient
           to
           her
           ,
           and
           instantly
           dilated
           ;
           the
           
             Animal
             Spirits
          
           are
           like
           lightning
           dispatched
           from
           the
           brain
           by
           the
           nerves
           instantly
           into
           the
           Heart
           ;
           and
           by
           their
           influx
           render
           the
           pulse
           thereof
           more
           strong
           and
           vigorous
           than
           is
           usual
           ,
           and
           consequently
           the
           circulation
           of
           the
           blood
           more
           nimble
           and
           expedite
           .
           Whereupon
           the
           blood
           being
           more
           copiously
           diffused
           by
           the
           arteries
           ,
           and
           more
           particularly
           those
           ascending
           to
           the
           brain
           ,
           carries
           with
           it
           a
           recruit
           of
           vital
           spirits
           newly
           enkindled
           :
           which
           being
           there
           further
           sublimed
           or
           refined
           ,
           and
           corroborating
           the
           idea
           or
           image
           that
           the
           first
           cogitation
           hath
           formed
           of
           the
           thing
           loved
           ,
           oblige
           and
           in
           some
           sort
           compell
           the
           the
           Soul
           to
           continue
           fixed
           upon
           that
           cogitation
           ,
           and
           continually
           to
           indulge
           the
           
           same
           .
           And
           herein
           ,
           if
           I
           am
           not
           much
           mistaken
           ,
           doth
           the
           passion
           of
           Love
           principally
           consist
           .
           For
           ,
           they
           who
           are
           affected
           therewith
           ,
           have
           their
           pulse
           equal
           (
           the
           Spirits
           that
           cause
           it
           ,
           being
           immitted
           into
           the
           Cardiac
           nerves
           with
           an
           equal
           and
           placid
           motion
           )
           but
           stronger
           and
           more
           frequent
           then
           ordinary
           ;
           they
           feel
           a
           certain
           agreable
           heat
           diffused
           in
           their
           breast
           ;
           they
           find
           their
           brain
           invigorated
           by
           abundance
           of
           Spirits
           ,
           and
           thereby
           grow
           more
           ingenuous
           ;
           and
           in
           fine
           they
           digest
           their
           meat
           quickly
           ,
           and
           perform
           all
           actions
           of
           life
           readily
           and
           with
           alacrity
           .
           All
           which
           may
           be
           ascribed
           to
           the
           free
           and
           expedite
           ,
           but
           equal
           Circulution
           of
           the
           blood
           ,
           caused
           by
           a
           copious
           influx
           of
           Animal
           Spirits
           into
           the
           Heart
           .
           Whence
           we
           may
           safely
           conclude
           ,
           that
           this
           grateful
           passion
           is
           highly
           beneficial
           to
           all
           parts
           of
           the
           body
           ,
           and
           conduceth
           much
           to
           the
           conservation
           of
           health
           ;
           provided
           it
           continue
           within
           the
           bounds
           of
           moderation
           .
           But
           if
           it
           exceed
           them
           ,
           and
           break
           forth
           into
           a
           wild
           and
           furious
           desire
           ;
           then
           on
           the
           contrary
           ,
           by
           degrees
           enervating
           the
           members
           ,
           it
           at
           length
           induceth
           very
           great
           weakness
           and
           decay
           upon
           the
           whole
           body
           .
           For
           ,
           Love
           accompanied
           with
           vehement
           desire
           ,
           doth
           so
           intirely
           imploy
           the
           Soul
           in
           the
           consideration
           
           of
           the
           object
           desired
           ,
           that
           she
           retains
           in
           the
           brain
           the
           greatest
           part
           of
           the
           Spirits
           ,
           there
           to
           represent
           to
           her
           the
           image
           thereof
           :
           so
           that
           the
           whole
           stock
           of
           nerves
           ,
           and
           all
           the
           Muscles
           are
           defrauded
           of
           the
           influx
           of
           Spirits
           from
           the
           brain
           ,
           with
           which
           they
           ought
           to
           be
           continualy
           inspired
           or
           invigorated
           .
           Whence
           in
           process
           of
           time
           the
           whole
           Oeconomy
           of
           nature
           is
           perverted
           ,
           and
           an
           universal
           languor
           ensueth
           .
        
         
           And
           in
           Cupidity
           ,
           
           whereby
           the
           Soul
           is
           so
           effused
           towards
           good
           or
           pleasure
           represented
           to
           her
           as
           certainly
           to
           come
           ,
           as
           that
           she
           is
           suddainly
           checked
           and
           contracted
           again
           by
           reflection
           upon
           the
           delay
           of
           the
           same
           ;
           there
           occurs
           this
           Singular
           ,
           that
           it
           agitateth
           the
           heart
           more
           violently
           ,
           and
           crouds
           the
           brain
           with
           more
           legions
           of
           spirits
           ,
           than
           any
           other
           of
           all
           the
           passions
           .
           For
           out
           of
           Desire
           to
           obtain
           what
           we
           ardently
           pursue
           ,
           the
           Spirits
           are
           most
           swiftly
           transmitted
           from
           the
           brain
           into
           all
           parts
           of
           the
           body
           that
           may
           any
           way
           serve
           to
           do
           the
           actions
           requisite
           to
           that
           end
           ;
           but
           above
           all
           into
           the
           Heart
           .
           which
           being
           thereby
           dilated
           and
           contracted
           both
           more
           strongly
           and
           more
           frequently
           than
           in
           the
           state
           of
           tranquility
           ,
           quickly
           forceth
           up
           a
           more
           abundant
           supply
           of
           Vital
           Spirits
           with
           the
           blood
           into
           the
           brain
           ;
           aswell
           that
           
           they
           may
           there
           conserve
           and
           corroborate
           the
           Idea
           of
           this
           Desire
           ,
           as
           that
           whole
           brigades
           of
           them
           may
           be
           from
           thence
           dispatched
           into
           the
           Organs
           of
           the
           Senses
           ,
           and
           into
           all
           Muscles
           ,
           whose
           motions
           may
           more
           especially
           conduce
           to
           obtain
           what
           is
           so
           vehemently
           desired
           .
           And
           from
           the
           Souls
           reflexion
           upon
           the
           delay
           of
           her
           fruition
           ,
           which
           she
           at
           the
           same
           time
           makes
           ;
           there
           ariseth
           in
           her
           a
           sollicitude
           or
           trouble
           ,
           whereby
           she
           is
           checked
           and
           contracted
           again
           ,
           and
           the
           spirits
           are
           by
           intervals
           retracted
           toward
           the
           brain
           .
           So
           that
           the
           more
           subtil
           and
           spiritual
           blood
           being
           with
           the
           spirits
           recalled
           from
           the
           outward
           parts
           ,
           the
           heart
           comes
           to
           be
           constringed
           and
           streightned
           ,
           the
           Circulation
           of
           the
           blood
           retarded
           ,
           and
           consequently
           the
           whole
           body
           left
           without
           spirits
           and
           vigor
           .
           Let
           none
           therefore
           admire
           ,
           if
           many
           of
           those
           Men
           whom
           Lust
           ,
           or
           
             Concupiscence
             ,
             Ambition
             ,
             Avarice
          
           ,
           or
           any
           other
           more
           fervent
           desire
           hath
           long
           exercised
           and
           inslaved
           ,
           be
           by
           continual
           sollicitude
           of
           mind
           ,
           brought
           at
           length
           into
           an
           ill
           Habit
           of
           body
           ,
           to
           leanness
           ,
           a
           defect
           of
           Nutrition
           ,
           Melancholy
           ,
           the
           Scurvy
           ,
           Consumption
           and
           other
           incurable
           diseases
           .
           Nor
           are
           you
           after
           this
           so
           clear
           manifestation
           of
           the
           great
           disparity
           betwixt
           the
           Motions
           and
           necessary
           
           Consequents
           of
           Love
           when
           pure
           and
           simple
           ,
           and
           those
           of
           Love
           commixt
           with
           Cupidity
           or
           ardent
           Desire
           of
           enjoyment
           ,
           longer
           to
           doubt
           ,
           but
           that
           Love
           and
           Desire
           are
           Passions
           essentially
           different
           ;
           notwithstanding
           it
           be
           true
           ,
           that
           the
           Later
           is
           alwaies
           dependent
           upon
           the
           Former
           .
        
         
           And
           as
           for
           the
           Motions
           of
           the
           Spirits
           and
           blood
           in
           that
           anxious
           Affect
           of
           the
           mind
           ,
           Hatred
           ,
           
           which
           is
           directly
           opposed
           to
           Love
           ,
           evident
           it
           is
           ,
           that
           when
           the
           Soul
           is
           moved
           to
           withdraw
           herself
           from
           any
           object
           that
           appears
           to
           threaten
           Evil
           or
           pain
           ,
           instantly
           the
           Spirits
           are
           retracted
           inwards
           to
           the
           brain
           ,
           and
           principaly
           to
           that
           part
           of
           it
           which
           is
           the
           instrument
           or
           mint
           of
           Imagination
           ;
           there
           to
           corroborate
           the
           idea
           of
           Hatred
           ,
           which
           the
           first
           thought
           hath
           formed
           of
           the
           ungrateful
           object
           ;
           and
           to
           dispose
           the
           Soul
           to
           sentiments
           full
           of
           bitterness
           and
           detestation
           :
           So
           that
           the
           while
           ,
           very
           few
           of
           them
           ,
           and
           those
           too
           inordinately
           and
           by
           unequal
           impulses
           ,
           are
           transmitted
           into
           the
           Heart
           ,
           by
           the
           Pathetic
           nerves
           ,
           And
           from
           this
           offensive
           Contraction
           of
           the
           whole
           Sensitive
           Soul
           ,
           and
           as
           it
           were
           compression
           of
           the
           Animal
           spirits
           ,
           and
           subsequent
           destitution
           of
           the
           Heart
           ,
           it
           comes
           ,
           that
           in
           this
           sowr
           passion
           alwaies
           the
           Pulse
           is
           made
           weak
           and
           unequal
           ,
           and
           oftentimes
           
           frequent
           and
           creeping
           ;
           that
           cold
           ,
           mixt
           with
           a
           certain
           pricking
           heat
           not
           easy
           to
           be
           described
           ,
           but
           sensibly
           injurious
           to
           the
           vital
           parts
           ,
           and
           repugnant
           to
           their
           regular
           motions
           ,
           is
           felt
           within
           the
           breast
           ;
           and
           that
           even
           the
           stomach
           itself
           ,
           diverted
           from
           its
           office
           of
           Concoction
           ,
           nauseateth
           the
           meats
           it
           had
           received
           ,
           and
           strives
           to
           reject
           them
           by
           vomit
           .
           Which
           often
           happens
           upon
           sight
           of
           an
           odious
           and
           abominable
           object
           .
           Now
           all
           these
           evil
           effects
           of
           Hate
           ,
           give
           indisputable
           evidence
           ,
           that
           it
           can
           never
           be
           either
           gratefull
           to
           the
           mind
           ,
           or
           beneficial
           to
           the
           motions
           of
           life
           ,
           upon
           which
           health
           so
           nearly
           depends
           :
           and
           this
           ,
           because
           Hate
           always
           hath
           Sadness
           for
           its
           concomitant
           ;
           and
           because
           by
           diversion
           of
           the
           Animal
           spirits
           ,
           partly
           to
           assist
           the
           Imagination
           ,
           partly
           to
           move
           the
           members
           for
           avoidance
           of
           the
           hated
           object
           ,
           it
           defrauds
           the
           blood
           of
           its
           due
           supplies
           of
           spirits
           and
           fewel
           ,
           retards
           the
           motion
           and
           equal
           distribution
           of
           it
           ,
           and
           by
           that
           means
           destroies
           concoction
           ,
           incrassates
           the
           humors
           ,
           heaps
           up
           melancholy
           ,
           and
           by
           degrees
           brings
           the
           whole
           body
           to
           poverty
           and
           leanness
           .
           Moreover
           ,
           sometimes
           this
           disagreeable
           Passion
           is
           exalted
           to
           Anger
           ,
           whereby
           the
           Soul
           ,
           offended
           with
           the
           Evil
           or
           wrong
           she
           hath
           suffered
           ,
           at
           first
           
           Contracts
           herself
           ,
           and
           by
           and
           by
           with
           vehemency
           springs
           back
           again
           to
           her
           natural
           posture
           of
           Coextension
           with
           the
           whole
           body
           ,
           as
           if
           the
           strove
           to
           break
           out
           into
           revenge
           :
           and
           then
           it
           is
           that
           the
           spirits
           are
           in
           a
           tumultuous
           manner
           ,
           and
           impetuously
           hurried
           hither
           and
           thither
           ,
           now
           from
           the
           brain
           to
           the
           heart
           ,
           then
           back
           again
           from
           the
           heart
           to
           the
           brain
           ;
           and
           so
           there
           follow
           from
           these
           contrary
           motions
           alternately
           reciprocated
           ,
           aswell
           a
           violent
           agitation
           ,
           palpitation
           ,
           burning
           and
           anxiety
           of
           the
           heart
           ;
           as
           a
           diffusion
           of
           the
           blood
           ,
           distension
           of
           the
           veins
           ,
           redness
           of
           the
           face
           ,
           and
           sparkling
           of
           the
           eyes
           ,
           together
           with
           a
           distorsion
           of
           the
           mouth
           (
           such
           as
           may
           be
           observed
           in
           great
           indignation
           ,
           and
           seems
           composed
           of
           laughter
           and
           weeping
           mixt
           together
           )
           grinding
           of
           the
           teeth
           ,
           and
           other
           symptoms
           of
           Anger
           and
           fury
           .
           It
           is
           not
           then
           without
           reason
           Physicians
           advise
           Men
           to
           decline
           this
           passion
           ,
           as
           a
           powerful
           enemy
           to
           health
           in
           all
           but
           such
           as
           are
           of
           a
           cold
           ,
           dull
           ,
           and
           phlegmatic
           temperament
           ;
           because
           it
           inflames
           first
           the
           spirits
           ,
           then
           the
           blood
           ,
           and
           when
           violent
           ,
           it
           puts
           us
           into
           fevers
           ,
           and
           other
           acute
           distempers
           ,
           by
           accension
           of
           choler
           ,
           and
           confusion
           of
           humors
           .
           And
           I
           could
           furnish
           you
           with
           examples
           of
           some
           whom
           this
           short
           
           fury
           hath
           fired
           into
           perpetual
           madness
           ,
           of
           others
           whom
           it
           hath
           fell'd
           with
           Apoplexies
           ,
           others
           whom
           it
           hath
           thrown
           into
           Epilepsies
           ,
           rack'd
           with
           Convulsions
           ,
           unnerved
           with
           Palseys
           ,
           disjoynted
           with
           the
           Gout
           ,
           shook
           with
           tremblings
           ,
           and
           the
           like
           :
           but
           that
           the
           books
           of
           Physicians
           are
           full
           of
           them
           .
        
         
           
           Here
           before
           we
           proceed
           to
           other
           consequent
           Passions
           ,
           it
           is
           fit
           to
           make
           a
           short
           reflexion
           upon
           Hatred
           ,
           that
           I
           may
           verify
           what
           was
           only
           hinted
           in
           the
           precedent
           enumeration
           of
           the
           evil
           Effects
           thereof
           ,
           viz.
           that
           it
           is
           ever
           accompanied
           with
           Sadness
           .
           Concerning
           this
           therefore
           I
           reason
           thus
           .
           Forasmuch
           as
           Evil
           ,
           the
           proper
           object
           of
           Hate
           ,
           is
           nothing
           but
           a
           Privation
           ;
           and
           that
           we
           can
           have
           no
           conception
           thereof
           without
           some
           real
           Subject
           wherein
           we
           apprehend
           it
           to
           be
           ;
           and
           that
           there
           is
           in
           nature
           nothing
           real
           which
           hath
           not
           some
           goodness
           in
           it
           :
           it
           follows
           of
           necessity
           ,
           that
           Hatred
           ,
           which
           withdraws
           us
           from
           some
           Evil
           ,
           doth
           at
           the
           same
           time
           remove
           us
           also
           from
           some
           Good
           to
           which
           the
           same
           is
           conjoyn'd
           .
           And
           since
           the
           Privation
           of
           this
           Good
           ,
           is
           represented
           to
           the
           Soul
           as
           a
           Defect
           or
           want
           belonging
           to
           her
           :
           it
           instantly
           affecteth
           her
           with
           sorrow
           .
           For
           Example
           ;
           the
           Hate
           that
           alienateth
           us
           from
           the
           evil
           manners
           of
           a
           man
           with
           whom
           
           formerly
           we
           have
           been
           acquainted
           ,
           separateth
           us
           likewise
           from
           his
           Conversation
           ,
           wherein
           we
           might
           find
           somthing
           of
           Good
           :
           and
           to
           be
           deprived
           of
           that
           Good
           ,
           is
           matter
           of
           regret
           and
           Sorrow
           .
           So
           in
           all
           other
           Hatred
           ,
           we
           may
           soon
           observe
           some
           cause
           of
           Sorrow
           .
           ¶
        
         
           To
           the
           excitement
           of
           Desire
           in
           the
           Soul
           ,
           
           it
           is
           sufficient
           that
           she
           conceive
           the
           acquisition
           of
           the
           Good
           ,
           or
           avoidance
           of
           the
           Evil
           represented
           to
           her
           as
           to
           come
           ,
           to
           be
           possible
           :
           but
           if
           she
           further
           consider
           whether
           it
           be
           Easy
           or
           Difficult
           for
           her
           to
           obtain
           her
           end
           ;
           and
           there
           occur
           to
           her
           more
           reasons
           for
           the
           facility
           :
           then
           there
           succeeds
           that
           gentle
           Effusion
           or
           Tendency
           of
           the
           Soul
           toward
           the
           good
           desired
           ,
           which
           is
           called
           Hope
           or
           
             Expectation
             of
             good
             to
             come
          
           .
           Whereas
           on
           the
           contrary
           ,
           if
           the
           greater
           weight
           be
           found
           in
           the
           other
           Scale
           ,
           and
           she
           apprehend
           the
           thing
           desired
           ,
           to
           be
           Difficult
           ;
           she
           is
           immediately
           Contracted
           ,
           and
           coold
           with
           that
           ungrateful
           passion
           ,
           Fear
           ,
           which
           is
           
             expectation
             of
             Evil
             to
             come
          
           .
           And
           as
           Hope
           exalted
           to
           the
           highest
           degree
           ,
           is
           changed
           into
           
             Trust
             ,
             Confidence
          
           or
           Security
           :
           So
           on
           the
           contrary
           ,
           Fear
           in
           extremity
           becomes
           Desperation
           .
           Again
           ,
           if
           this
           Contraction
           of
           the
           Soul
           by
           Fear
           ,
           be
           suddain
           and
           profound
           ,
           and
           the
           Evil
           expected
           very
           great
           ;
           then
           
           is
           the
           passion
           called
           
             Terror
             ,
             Dread
          
           and
           Consternation
           ,
           which
           sometimes
           is
           so
           violent
           ,
           as
           to
           cause
           Exanimation
           or
           suddain
           Death
           .
        
         
           
           If
           the
           Soul
           ,
           upon
           apprehension
           that
           the
           Good
           desired
           ,
           is
           not
           indeed
           absolutely
           impossible
           ,
           but
           highly
           difficult
           for
           her
           to
           obtain
           ;
           or
           the
           Evil
           feared
           ,
           is
           not
           altogether
           impossible
           ,
           yet
           extremely
           hard
           to
           be
           avoided
           ;
           persist
           in
           her
           Contraction
           :
           she
           is
           daunted
           or
           cowd
           into
           that
           ignoble
           weakness
           called
           Pusillanimity
           or
           Cowardise
           .
           But
           if
           after
           her
           Contraction
           at
           first
           ,
           she
           exserting
           her
           strength
           ,
           spring
           forth
           as
           it
           were
           ,
           and
           with
           vehemency
           dilate
           herself
           ,
           to
           surmount
           her
           fear
           ,
           and
           overcome
           the
           difficulties
           apprehended
           :
           then
           is
           she
           reanimated
           as
           it
           were
           ,
           or
           fortified
           with
           the
           noblest
           of
           all
           Passions
           ,
           Courage
           or
           Boldness
           ,
           or
           
             Bravery
             of
             Mind
          
           ,
           which
           makes
           her
           contemn
           all
           obstacles
           to
           her
           attainment
           of
           her
           end
           ,
           whether
           it
           be
           the
           acquisition
           of
           good
           ,
           or
           declination
           of
           Evil
           ;
           and
           which
           (
           when
           it
           is
           not
           a
           habit
           or
           natural
           inclination
           )
           seems
           to
           be
           an
           ardor
           or
           flashing
           of
           the
           Sensitive
           Soul
           ,
           disposing
           her
           to
           act
           vigorously
           ,
           and
           without
           fear
           ,
           toward
           the
           vanquishing
           of
           difficulties
           that
           stand
           betwixt
           her
           and
           the
           scope
           she
           aims
           at
           .
        
         
           And
           of
           this
           Animosity
           ,
           Emulation
           is
           a
           species
           ,
           whereby
           the
           Soul
           is
           disposed
           to
           
           attempt
           or
           enetrprise
           difficult
           things
           ,
           
           which
           she
           hopes
           will
           succeed
           happily
           to
           her
           ,
           because
           she
           observes
           them
           to
           do
           so
           to
           others
           .
           But
           then
           it
           is
           to
           be
           distinguished
           from
           simple
           Animosity
           by
           two
           proprieties
           .
           Whereof
           One
           is
           ,
           that
           it
           hath
           not
           only
           an
           internal
           Cause
           ,
           viz.
           such
           a
           disposition
           of
           the
           spirits
           and
           body
           ,
           that
           Desire
           and
           Hope
           may
           have
           greater
           power
           in
           impelling
           the
           blood
           in
           abundance
           to
           the
           heart
           ,
           than
           Fear
           or
           Despair
           can
           have
           in
           hindering
           that
           motion
           :
           but
           also
           an
           external
           Cause
           ,
           namely
           ,
           the
           Example
           of
           others
           who
           have
           been
           prosperous
           in
           the
           like
           attempts
           ,
           which
           creates
           a
           belief
           in
           us
           ,
           that
           we
           also
           shall
           be
           able
           to
           conquer
           the
           difficulties
           occurring
           afwell
           as
           those
           others
           have
           done
           .
           The
           Other
           ,
           this
           ;
           that
           Emulation
           is
           ever
           accompanied
           with
           secret
           Grief
           ,
           which
           ariseth
           from
           seeing
           ourselves
           exceeded
           or
           excelled
           by
           our
           concurrents
           .
           But
           simple
           Animosity
           wants
           both
           Example
           for
           incitement
           ,
           and
           Grief
           for
           alloy
           .
           But
           both
           these
           passions
           equaly
           depend
           upon
           Hope
           of
           good
           success
           .
           For
           ,
        
         
           Though
           the
           object
           of
           Audacity
           be
           difficulty
           ,
           yet
           to
           animate
           us
           to
           contend
           bravely
           with
           that
           difficulty
           ,
           
           we
           must
           be
           possessed
           with
           a
           strong
           hope
           ,
           or
           certain
           belief
           ,
           that
           we
           shall
           at
           length
           attain
           our
           
           end
           .
           Yet
           this
           end
           is
           not
           the
           same
           thing
           with
           that
           object
           ;
           for
           ,
           there
           cannot
           be
           both
           Certitude
           and
           Despair
           of
           the
           same
           thing
           at
           the
           same
           time
           .
           So
           when
           the
           Roman
           Decii
           rushed
           into
           the
           thickest
           troops
           of
           their
           enemies
           ,
           and
           ran
           to
           certain
           death
           ;
           the
           object
           of
           their
           daring
           was
           the
           difficulty
           of
           conserving
           their
           lives
           in
           that
           action
           ,
           for
           which
           difficulty
           they
           had
           nothing
           but
           Desperation
           ,
           being
           resolved
           certainly
           to
           dye
           :
           but
           their
           End
           was
           ,
           either
           by
           their
           example
           to
           inspire
           courage
           into
           the
           Roman
           army
           ,
           and
           by
           them
           to
           obtain
           the
           victory
           they
           hoped
           ;
           or
           to
           acquire
           posthume
           Glory
           ,
           whereof
           they
           were
           certain
           .
           If
           therefore
           even
           in
           this
           action
           that
           was
           in
           itself
           desperate
           ,
           Courage
           were
           grounded
           upon
           Hope
           ;
           we
           may
           well
           conclude
           ,
           that
           it
           is
           alwaies
           so
           .
        
         
           
           From
           the
           reasons
           we
           have
           alleged
           of
           Hope
           and
           Fear
           ,
           it
           is
           evident
           ,
           that
           we
           may
           have
           those
           contrary
           passions
           excited
           in
           us
           ,
           though
           the
           Event
           of
           the
           thing
           expected
           no
           way
           depend
           upon
           our selves
           .
           But
           when
           we
           proceed
           to
           consider
           the
           Event
           as
           altogether
           ,
           or
           for
           the
           most
           part
           depending
           upon
           our
           own
           counsel
           ,
           and
           perceive
           a
           difficulty
           to
           arise
           either
           in
           our
           election
           ,
           or
           execution
           of
           the
           means
           whereby
           to
           obtain
           our
           end
           :
           then
           there
           
           immediately
           follows
           a
           Doubting
           or
           Fluctuation
           of
           the
           mind
           ,
           whereby
           we
           are
           disposed
           to
           deliberate
           and
           consult
           ;
           and
           which
           is
           indeed
           a
           species
           of
           Fear
           .
           And
           this
           wavering
           ,
           while
           it
           retains
           the
           Soul
           as
           it
           were
           in
           a
           doubtful
           balance
           betwixt
           two
           actions
           which
           are
           offered
           to
           her
           election
           ;
           is
           the
           cause
           that
           she
           performs
           neither
           ,
           but
           takes
           time
           to
           consider
           before
           she
           determineth
           which
           to
           do
           ,
           for
           fear
           of
           erring
           in
           her
           choice
           .
           Which
           Fear
           ,
           if
           moderate
           and
           under
           the
           command
           of
           Prudence
           ,
           is
           always
           of
           good
           use
           ;
           in
           that
           it
           serves
           to
           prevent
           Temerity
           or
           Rashness
           :
           but
           in
           some
           over-cautious
           persons
           ,
           it
           is
           so
           vehement
           ,
           that
           though
           but
           one
           thing
           occurr
           to
           be
           done
           or
           omitted
           by
           them
           ,
           it
           holds
           them
           too
           long
           upon
           the
           rack
           of
           suspence
           ,
           and
           hinders
           them
           from
           proceeding
           to
           action
           .
           And
           in
           this
           case
           ,
           the
           passion
           is
           Excess
           of
           Doubting
           ,
           arising
           from
           too
           ardent
           desire
           of
           good
           success
           ,
           and
           weakness
           of
           Vnderstanding
           ,
           which
           hath
           indeed
           many
           confused
           notions
           ,
           but
           none
           perspicuous
           and
           distinct
           concerning
           the
           means
           to
           effect
           its
           design
           .
        
         
           If
           during
           this
           irresolution
           ,
           
           we
           have
           determined
           the
           liberty
           of
           our
           choice
           ,
           and
           fixed
           upon
           some
           one
           action
           in
           order
           to
           our
           end
           ;
           and
           the
           event
           be
           not
           answerable
           to
           our
           expectation
           :
           presently
           we
           are
           
           affected
           with
           that
           disquiet
           of
           mind
           ,
           which
           is
           named
           by
           the
           Greeks
           ,
           Synteresis
           ;
           by
           the
           Latins
           ,
           
             Morsus
             Conscientiae
          
           ;
           and
           by
           the
           French
           ,
           Regret
           ;
           which
           yet
           doth
           not
           (
           as
           the
           precedent
           passions
           )
           respect
           the
           future
           ,
           but
           present
           or
           past
           time
           ▪
           This
           
             Remorse
             of
             Conscience
          
           is
           no
           other
           but
           a
           kind
           of
           Sorrow
           ,
           arising
           from
           a
           scruple
           interposed
           ,
           whether
           what
           we
           are
           doing
           ,
           or
           have
           done
           ,
           be
           good
           ,
           or
           not
           .
           And
           it
           necessarily
           presupposeth
           dubitation
           .
           For
           ,
           if
           we
           were
           clearly
           convinced
           that
           the
           action
           we
           are
           doing
           ,
           is
           realy
           evil
           ;
           we
           should
           certainly
           abstain
           from
           doing
           it
           :
           because
           the
           will
           is
           not
           carried
           to
           any
           thing
           ,
           but
           what
           hath
           some
           shew
           of
           goodness
           in
           it
           .
           And
           if
           it
           were
           manifest
           ,
           that
           what
           we
           have
           done
           ,
           is
           realy
           evil
           :
           we
           should
           presently
           be
           touched
           not
           with
           simple
           regret
           ,
           but
           with
           Repentance
           .
           For
           ,
           as
           the
           Good
           we
           have
           done
           ,
           gives
           us
           that
           internal
           Acquiescence
           or
           satisfaction
           ,
           which
           is
           of
           all
           other
           Passions
           the
           sweetest
           :
           so
           on
           the
           contrary
           ,
           the
           ill
           we
           have
           done
           ,
           punisheth
           us
           with
           Repentance
           ,
           which
           is
           of
           all
           passions
           the
           bitterest
           .
        
         
           Having
           in
           this
           manner
           discovered
           the
           originals
           and
           distinct
           proprieties
           of
           these
           two
           opposite
           Passions
           ,
           Hope
           and
           Fear
           ,
           with
           their
           genuin
           dependents
           ;
           it
           may
           not
           a
           little
           conduce
           to
           the
           illustration
           of
           
           what
           hath
           here
           been
           briefly
           delivered
           concerning
           them
           ,
           if
           we
           more
           expresly
           describe
           the
           divers
           Motions
           of
           the
           
             Sensitive
             Soul
          
           and
           Spirits
           that
           constitute
           their
           formal
           reasons
           ,
           so
           far
           at
           least
           as
           those
           motions
           are
           observable
           from
           their
           respective
           Characters
           or
           Effects
           .
        
         
           In
           Hope
           therefore
           (
           which
           we
           defined
           to
           be
           a
           
             gentle
             and
             sweet
          
           Effusion
           or
           Expansion
           
             of
             the
             Soul
             towards
             some
             good
             expected
             to
             come
          
           )
           if
           we
           be
           possessed
           with
           an
           opinion
           ,
           
           that
           the
           thing
           desired
           will
           shortly
           come
           to
           pass
           ;
           I
           conceive
           that
           presently
           the
           Animal
           Spirits
           ,
           which
           before
           were
           imployed
           as
           Emissaries
           ,
           to
           contemplate
           the
           image
           of
           the
           object
           ,
           returning
           toward
           the
           Soul
           ,
           give
           notice
           of
           the
           approach
           of
           the
           guest
           expected
           :
           and
           that
           thereupon
           the
           whole
           Soul
           composing
           herself
           by
           expansion
           to
           receive
           and
           welcome
           the
           same
           ,
           sets
           open
           all
           the
           doors
           of
           the
           Senses
           to
           admit
           more
           freely
           all
           the
           good
           belonging
           thereunto
           ;
           retains
           the
           imagination
           fixt
           and
           intent
           upon
           the
           gratefull
           idea
           thereof
           ;
           and
           by
           copious
           supplies
           of
           spirits
           dispatched
           into
           the
           nerves
           of
           the
           Heart
           ,
           so
           invigorates
           and
           quickens
           the
           pulse
           thereof
           ,
           that
           thereby
           the
           blood
           is
           more
           briskly
           sent
           forth
           into
           the
           outward
           parts
           of
           t
           he
           body
           ,
           as
           it
           were
           to
           meet
           the
           expected
           thing
           .
           Whence
           it
           is
           ,
           that
           
           when
           we
           are
           full
           of
           Hope
           ,
           we
           feel
           a
           certain
           inflation
           both
           within
           and
           without
           in
           our
           whole
           body
           ,
           together
           with
           a
           glowing
           but
           
             pleasant
             heat
          
           ,
           from
           the
           blood
           and
           spirits
           universaly
           diffused
           .
           But
           if
           during
           this
           comfortable
           emotion
           of
           the
           Soul
           ,
           there
           occurr
           any
           suddain
           cause
           of
           Doubt
           or
           fear
           ;
           she
           is
           instantly
           checked
           and
           coold
           into
           an
           anxious
           Retraction
           of
           herself
           ,
           and
           a
           sinking
           of
           the
           spirits
           ,
           so
           that
           the
           motion
           of
           the
           heart
           becomes
           weaker
           and
           slower
           ,
           and
           the
           external
           parts
           grow
           languid
           and
           pale
           .
           For
           ,
        
         
           
           In
           Fear
           ,
           the
           Sensitive
           Soul
           ,
           which
           was
           before
           expansed
           ,
           being
           surprised
           with
           apprehension
           of
           approaching
           Evil
           ,
           and
           willing
           to
           decline
           it
           ,
           immediately
           withdraws
           herself
           into
           her
           retiring
           room
           ,
           and
           shrinks
           up
           herself
           into
           herself
           ;
           at
           the
           same
           time
           recalling
           her
           forces
           ,
           the
           spirits
           ,
           to
           her
           aid
           ,
           and
           compressing
           them
           .
           If
           the
           Fear
           be
           exalted
           to
           the
           degree
           of
           Terror
           ,
           and
           the
           Evil
           seem
           impendent
           ;
           then
           at
           the
           same
           time
           the
           spirits
           are
           suddainly
           recall'd
           from
           the
           outguards
           ,
           the
           pores
           of
           the
           skin
           also
           are
           shut
           up
           by
           strong
           constriction
           (
           as
           if
           the
           Soul
           would
           obstruct
           and
           barricado
           all
           avenues
           against
           her
           invading
           enemy
           )
           whereby
           the
           hairs
           are
           raised
           an
           end
           ,
           and
           the
           whole
           body
           is
           put
           into
           a
           Horror
           or
           shaking
           ,
           After
           this
           ,
           
           if
           the
           passion
           continue
           ,
           the
           whole
           army
           of
           spirits
           being
           put
           into
           confusion
           ,
           so
           that
           they
           can
           not
           execute
           their
           offices
           ;
           the
           usual
           succors
           of
           Reason
           fail
           ,
           and
           the
           powers
           of
           
             voluntary
             motion
          
           become
           weak
           ;
           yea
           sometimes
           ,
           by
           reason
           of
           a
           resolution
           of
           the
           nerves
           and
           sphincters
           of
           the
           gutts
           and
           bladder
           ,
           the
           Excrements
           themselves
           are
           let
           forth
           involuntarily
           .
           From
           this
           damp
           obscuring
           the
           Lucid
           part
           of
           the
           Sensitive
           Soul
           ,
           there
           quickly
           succeeds
           an
           Eclipse
           also
           of
           the
           Vital
           .
           For
           the
           influx
           of
           the
           Animal
           spirits
           from
           the
           brain
           into
           the
           Cardiac
           nerves
           being
           intermitted
           ,
           the
           motions
           of
           the
           heart
           must
           of
           necessity
           be
           renderd
           weak
           ,
           and
           insufficient
           to
           maintain
           with
           due
           vigour
           and
           celerity
           the
           circulation
           of
           the
           blood
           :
           which
           therefore
           stopping
           and
           stagnating
           in
           the
           ventricles
           of
           the
           heart
           ,
           causeth
           fainting
           and
           swooning
           by
           oppression
           ;
           and
           sometimes
           (
           where
           the
           passion
           is
           hightned
           into
           Consternation
           also
           suddain
           death
           .
           And
           from
           this
           arrest
           of
           the
           blood
           in
           the
           heart
           ,
           by
           strong
           constriction
           of
           the
           nerves
           thereunto
           belonging
           ;
           we
           may
           with
           reason
           derive
           that
           same
           anxious
           oppression
           ,
           and
           
             chilling
             weight
          
           which
           men
           commonly
           feel
           in
           their
           breast
           ,
           when
           they
           are
           invaded
           by
           violent
           Fear
           ;
           and
           upon
           which
           the
           most
           acute
           
             Monsieur
             Des
             Cartes
          
           seems
           to
           have
           
           reflected
           his
           thoughts
           ,
           when
           he
           defined
           Consternation
           to
           be
           
             not
             only
             a
             cold
             ,
             but
             also
             a
             perturbation
             and
             stupor
             of
             the
             Soul
             ,
             which
             takes
             from
             her
             the
             power
             of
             resisting
             evils
             that
             she
             apprehends
             to
             be
             neer
             .
          
        
         
           
           This
           Fear
           ,
           when
           it
           excludes
           all
           hope
           of
           evasion
           ,
           degenerateth
           into
           the
           most
           cruel
           of
           all
           passions
           ,
           Desperation
           .
           Which
           though
           by
           exhibiting
           the
           thing
           desired
           as
           impossible
           ,
           it
           wholy
           extinguish
           desire
           ,
           which
           is
           never
           carried
           but
           to
           things
           apprehended
           as
           possible
           :
           yet
           it
           so
           afflicts
           the
           Soul
           ,
           that
           she
           persevering
           in
           her
           Constriction
           ,
           either
           through
           absolute
           despondency
           yeelds
           up
           herself
           as
           overcome
           ,
           and
           remains
           half-extinct
           and
           entombd
           in
           the
           body
           ;
           or
           driven
           into
           confusion
           and
           neglect
           of
           all
           things
           ,
           contracts
           a
           deep
           Melancholy
           ,
           or
           flyes
           out
           into
           a
           furious
           Madness
           ;
           in
           both
           cases
           ,
           seeking
           to
           put
           an
           end
           to
           her
           misery
           by
           destroying
           herself
           .
        
         
           On
           the
           contrary
           ,
           when
           Fear
           gives
           place
           to
           Hope
           ;
           and
           that
           Hope
           is
           strong
           enough
           to
           produce
           Courage
           ;
           thereby
           to
           incense
           the
           Soul
           to
           encounter
           the
           difficulties
           that
           oppose
           her
           in
           the
           way
           to
           her
           end
           :
           in
           this
           case
           she
           first
           dilates
           herself
           with
           great
           vigor
           and
           celerity
           ,
           breaking
           forth
           as
           it
           were
           into
           flashes
           of
           efforts
           ;
           then
           instantly
           diffuseth
           whole
           legions
           of
           
           spirits
           into
           the
           nerves
           and
           muscles
           ,
           to
           extend
           them
           ,
           in
           order
           to
           resistence
           or
           striking
           with
           all
           their
           forces
           ;
           and
           uniting
           all
           her
           powers
           into
           a
           brave
           devoir
           to
           overcome
           ,
           undauntedly
           pursues
           the
           the
           conflict
           .
           Hence
           it
           comes
           ,
           that
           the
           breast
           being
           strongly
           dilated
           and
           contracted
           alternately
           ,
           the
           voice
           is
           sent
           forth
           more
           sounding
           and
           piercing
           than
           at
           other
           times
           ;
           as
           if
           to
           sound
           a
           defiance
           and
           charge
           at
           once
           :
           the
           armes
           are
           raised
           up
           ,
           the
           hands
           constringed
           into
           fists
           ,
           the
           head
           advanced
           into
           a
           posture
           of
           daring
           and
           contempt
           of
           danger
           ,
           the
           brows
           contracted
           ,
           and
           the
           whole
           face
           distorted
           into
           an
           aspect
           full
           of
           terror
           and
           threatnings
           ,
           the
           neck
           swoln
           ,
           and
           most
           other
           parts
           distended
           beyond
           their
           usual
           dimensions
           .
           All
           which
           symptoms
           evidently
           arise
           from
           a
           copious
           and
           impetuous
           effusion
           of
           Animal
           spirits
           from
           the
           brain
           ,
           and
           of
           blood
           from
           the
           heart
           ,
           into
           the
           outward
           parts
           .
           ¶
        
         
           From
           this
           concise
           explication
           of
           the
           motions
           of
           the
           Sensitive
           Soul
           ,
           the
           spirits
           and
           blood
           ,
           that
           constitute
           the
           passions
           of
           Hope
           and
           Fear
           ,
           with
           their
           dependents
           ,
           Animosity
           and
           Desperation
           ,
           the
           clue
           of
           our
           method
           leads
           us
           to
           the
           fifth
           classis
           of
           passions
           .
        
         
           The
           consideration
           of
           good
           present
           ,
           
           and
           belonging
           to
           us
           in
           particular
           ,
           begets
           in
           
           the
           Soul
           that
           delight
           which
           we
           call
           Ioy
           :
           wherein
           consisteth
           our
           possession
           of
           that
           good
           ,
           which
           the
           impressions
           of
           the
           brain
           represent
           to
           the
           Soul
           as
           her
           own
           .
        
         
           First
           I
           say
           ,
           that
           in
           this
           delightful
           commotion
           doth
           consist
           the
           
             possession
             of
             good
          
           ;
           because
           in
           truth
           the
           Soul
           reaps
           no
           other
           fruit
           from
           all
           the
           goods
           she
           possesseth
           :
           and
           when
           she
           takes
           no
           delight
           or
           joy
           in
           them
           ,
           it
           may
           justly
           be
           said
           ,
           she
           doth
           no
           more
           injoy
           them
           ,
           than
           if
           she
           did
           not
           at
           all
           possess
           them
           .
        
         
           Then
           I
           add
           ,
           that
           
             the
             good
             is
             such
             as
             the
             impressions
             made
             upon
             the
             brain
             represent
             to
             the
             Soul
             as
             hers
          
           ;
           that
           I
           may
           not
           confound
           this
           Joy
           whereof
           I
           now
           speak
           ,
           and
           which
           is
           a
           Passion
           ;
           with
           Joy
           purely
           intellectual
           ,
           which
           enters
           into
           the
           Rational
           Soul
           by
           an
           action
           proper
           to
           her
           alone
           ,
           and
           which
           we
           may
           call
           a
           pleasant
           commotion
           raised
           by
           herself
           in
           herself
           ,
           wherein
           consisteth
           the
           possession
           of
           good
           ,
           that
           her
           intellect
           represents
           to
           her
           as
           her
           own
           .
           Tho
           realy
           so
           long
           as
           the
           Rational
           Soul
           continues
           conjoyned
           with
           the
           Sensitive
           ,
           it
           can
           hardly
           be
           but
           that
           this
           intellectual
           joy
           will
           have
           the
           other
           that
           is
           a
           passion
           ,
           for
           its
           companion
           .
           For
           ,
           so
           soon
           as
           our
           Intellect
           observes
           that
           we
           possess
           any
           good
           ,
           though
           that
           good
           be
           so
           far
           different
           from
           all
           that
           pertains
           to
           the
           body
           ,
           
           that
           it
           is
           wholy
           unimaginable
           ;
           yet
           presently
           the
           Imagination
           makes
           some
           impression
           in
           the
           brain
           ,
           from
           whence
           followeth
           a
           motion
           of
           the
           Sensitive
           Soul
           ,
           and
           of
           the
           Spirits
           ,
           that
           exciteth
           the
           passion
           of
           Joy.
           
        
         
           Of
           this
           so
           gratefull
           affection
           there
           are
           divers
           sorts
           ,
           
           or
           (
           to
           speak
           more
           strictly
           )
           degrees
           .
           For
           ,
           as
           various
           circumstances
           may
           intervene
           ,
           and
           cause
           the
           Soul
           to
           be
           more
           or
           less
           affected
           with
           her
           fruition
           of
           the
           good
           she
           possesseth
           :
           so
           may
           we
           distinguish
           various
           differences
           of
           the
           passion
           itself
           .
           To
           be
           more
           particular
           ;
           as
           the
           good
           she
           possesseth
           ,
           is
           great
           or
           small
           ;
           unexpected
           ,
           or
           long
           desired
           ;
           durable
           ,
           or
           transitory
           ;
           and
           as
           reason
           moderateth
           the
           appetite
           ,
           or
           suffers
           it
           to
           be
           unbridled
           :
           so
           it
           comes
           to
           pass
           ,
           that
           the
           Effusion
           of
           the
           Soul
           ,
           and
           consequently
           the
           pleasure
           is
           greater
           or
           less
           ,
           permanent
           or
           momentary
           ,
           immoderate
           or
           temperate
           ,
           &c.
           
           And
           hence
           the
           kinds
           of
           more
           remiss
           Joy
           are
           call'd
           
             Complacency
             ,
             Iucundity
             ,
             Gladness
             ,
             Exhilaration
          
           :
           and
           those
           of
           more
           
             intens
             ,
             Rejoycing
             ,
             Exsultation
             ,
             Triumph
             ,
             Boasting
             ,
             Transport
          
           or
           
             Ecstasy
             ,
             Laughter
          
           ,
           &c.
           
        
         
           By
           the
           same
           reason
           ,
           
           as
           the
           Evil
           that
           causeth
           the
           opposite
           passion
           of
           Grief
           ,
           is
           in
           the
           present
           great
           or
           little
           ,
           suddain
           or
           
           foreseen
           ,
           long
           or
           short
           ,
           and
           the
           like
           :
           so
           are
           there
           excited
           various
           kinds
           or
           degrees
           of
           Trouble
           or
           Grief
           ;
           and
           accordingly
           the
           passion
           is
           distinguished
           into
           
             Discontent
             ,
             Sollicitude
             ,
             Vexation
             ,
             Sadness
             ,
             Sorrow
             ,
             Affliction
             ,
             Misery
             ,
             Lamentation
             ,
             Weeping
          
           and
           Howling
           .
           All
           which
           belong
           to
           Grief
           ,
           which
           is
           an
           ingrateful
           
             Languor
             of
          
           the
           Sensitive
           Soul
           ,
           wherein
           alone
           consisteth
           the
           incommodity
           that
           hapneth
           to
           her
           from
           Evil
           or
           defect
           ,
           which
           the
           impressions
           made
           upon
           the
           brain
           ,
           represent
           to
           her
           as
           her
           own
           .
           For
           ,
           besides
           this
           ,
           there
           is
           also
           an
           
             Intellectual
             Sorrow
          
           proper
           to
           the
           Rational
           Soul
           ,
           which
           is
           not
           to
           be
           placed
           in
           the
           number
           of
           the
           passions
           ,
           tho
           for
           the
           most
           part
           it
           hath
           for
           its
           adjunct
           the
           passion
           of
           Sorrow
           ;
           by
           reason
           of
           the
           most
           strict
           conjunction
           betwixt
           the
           two
           Souls
           in
           this
           life
           .
        
         
           
           As
           the
           Good
           or
           Evil
           present
           ,
           being
           represented
           as
           belonging
           particularly
           to
           ourselves
           ,
           produceth
           Joy
           or
           Grief
           in
           us
           :
           so
           when
           Good
           or
           Evil
           is
           proposed
           to
           us
           ,
           as
           belonging
           to
           others
           ;
           we
           so
           far
           concern
           ourselves
           therein
           ,
           as
           to
           judge
           them
           worthy
           ,
           or
           unworthy
           of
           the
           same
           .
           If
           we
           judge
           them
           unworthy
           of
           the
           good
           that
           is
           hapned
           to
           them
           ;
           that
           raiseth
           Envy
           in
           us
           :
           if
           we
           think
           them
           not
           to
           deserve
           the
           Evil
           that
           is
           befallen
           them
           ,
           then
           we
           are
           affected
           
           with
           Pity
           or
           Commiseration
           ,
           which
           is
           a
           species
           of
           Sorrow
           ,
           and
           the
           contrary
           to
           it
           is
           
             Hardness
             of
             Heart
          
           ,
           proceeding
           either
           from
           slowness
           of
           imagination
           (
           for
           men
           of
           dull
           capacities
           are
           generally
           less
           apt
           to
           pity
           the
           calamities
           of
           others
           )
           or
           from
           strong
           opinion
           of
           our
           own
           exemption
           from
           the
           like
           sufferings
           ,
           or
           from
           that
           inhuman
           temper
           of
           mind
           which
           the
           Grecians
           call
           
             Misanthropia
             ,
             Hatred
          
           of
           all
           or
           most
           men
           ;
           or
           finally
           from
           despair
           after
           long
           adversity
           ,
           whereby
           the
           mind
           being
           grown
           as
           it
           were
           callous
           or
           brawny
           (
           as
           Seneca
           expresseth
           it
           )
           is
           apt
           to
           conceive
           ,
           that
           no
           evil
           can
           come
           to
           it
           ,
           greater
           than
           what
           it
           hath
           been
           accustomed
           to
           undergo
           .
        
         
           On
           the
           contrary
           ,
           
           they
           are
           more
           than
           others
           propens
           to
           Commiseration
           ,
           who
           think
           themselves
           very
           weak
           and
           obnoxious
           to
           adverse
           fortune
           :
           because
           representing
           to
           themselves
           anothers
           misfortune
           ,
           as
           possible
           to
           happen
           to
           themselves
           also
           (
           for
           the
           evil
           that
           happeneth
           to
           an
           innocent
           man
           ,
           may
           happen
           to
           every
           man
           )
           they
           are
           easily
           moved
           to
           pity
           ,
           but
           more
           out
           of
           love
           of
           themselves
           than
           of
           others
           .
           And
           yet
           it
           hath
           been
           ever
           observed
           ,
           that
           men
           of
           the
           most
           generous
           and
           Heroick
           spirits
           ,
           such
           who
           having
           by
           brave
           resolutions
           ,
           and
           habitual
           magnanimity
           ,
           elevated
           their
           souls
           above
           the
           power
           of
           fortune
           ,
           and
           so
           
           could
           fear
           no
           evil
           that
           she
           could
           bring
           upon
           them
           ▪
           have
           nevertheless
           been
           prone
           to
           Commiseration
           ,
           when
           they
           beheld
           the
           infirmity
           of
           others
           ,
           and
           heard
           their
           complaints
           ,
           because
           it
           is
           a
           part
           of
           true
           Generosity
           ,
           to
           
             wish
             well
             to
             every
             one
          
           .
           But
           the
           Grief
           of
           this
           
             Heroick
             Commiseration
          
           is
           not
           (
           as
           the
           other
           )
           bitter
           ,
           but
           like
           that
           which
           Tragical
           cases
           represented
           in
           a
           Theatre
           ,
           produce
           ,
           it
           is
           placed
           more
           in
           the
           Sense
           ,
           than
           in
           the
           Soul
           itself
           which
           at
           the
           same
           time
           injoyeth
           the
           satisfaction
           of
           thinking
           that
           she
           doth
           her
           duty
           in
           sympathizing
           with
           the
           afflicted
           .
           And
           the
           difference
           betwixt
           the
           Commiseration
           of
           the
           vulgar
           ,
           and
           that
           of
           Generous
           minds
           ,
           doth
           chiefly
           consist
           in
           this
           ;
           that
           the
           vulgar
           pittieth
           the
           misery
           of
           those
           who
           complain
           ,
           as
           thinking
           the
           evil
           they
           suffer
           ,
           to
           be
           very
           grievous
           and
           intollerable
           :
           but
           the
           principal
           object
           of
           generous
           pity
           ,
           is
           the
           imbecillity
           and
           impatience
           of
           those
           who
           complain
           n
           ;
           because
           men
           of
           great
           Souls
           think
           ,
           that
           no
           accident
           can
           fall
           upon
           a
           man
           ,
           which
           is
           not
           really
           a
           less
           evil
           than
           the
           Pusillanimity
           of
           those
           who
           cannot
           endure
           it
           with
           constancy
           ;
           which
           Seneca
           intimateth
           (
           
             de
             tranquillitate
             anim●
          
           ,
           cap.
           15.
           )
           where
           he
           saith
           ,
           
             neminem
             ●●ebo
             sientem
             ;
             nam
             suis
             lacrymis
             efficit
             ,
             ne
             ullis
             dignus
             sit
          
           :
           and
           though
           they
           hate
           the
           vices
           of
           men
           ,
           
           they
           do
           hate
           not
           their
           persons
           ,
           but
           only
           pity
           them
           .
        
         
           Manifest
           it
           is
           therefore
           ,
           that
           in
           some
           ,
           
           Commiseration
           is
           nothing
           but
           imagination
           of
           future
           Calamity
           to
           our selves
           ,
           proceeding
           from
           the
           sense
           of
           another
           mans
           calamity
           ;
           as
           it
           is
           defined
           by
           Mr
           Hobbs
           :
           in
           others
           ,
           a
           species
           of
           Grief
           ,
           mixt
           with
           Love
           or
           Benevolence
           toward
           those
           whom
           we
           observe
           to
           suffer
           under
           some
           evil
           ,
           which
           we
           think
           they
           have
           not
           deserved
           ;
           as
           it
           is
           defined
           by
           
             Monsieur
             des
             Cartes
          
           .
        
         
           Manifest
           it
           is
           likewise
           ,
           
           that
           the
           contrary
           passion
           ,
           Envy
           ,
           is
           a
           sort
           of
           Grief
           mixt
           with
           Hate
           ,
           proceeding
           from
           our
           sense
           of
           prosperity
           in
           another
           ,
           whom
           we
           judge
           unworthy
           thereof
           .
           A
           passion
           never
           excusable
           ,
           but
           where
           the
           Hatred
           it
           contain's
           ,
           is
           against
           the
           unjust
           distribution
           of
           the
           good
           that
           is
           envied
           ,
           not
           the
           person
           that
           possesseth
           it
           ,
           or
           that
           distributed
           it
           .
           But
           in
           this
           corrupt
           age
           ,
           there
           are
           very
           few
           so
           just
           and
           generous
           ,
           as
           to
           be
           free
           from
           all
           Hate
           towards
           their
           competitors
           ,
           who
           have
           prevented
           them
           in
           the
           acquisition
           of
           a
           good
           which
           is
           not
           communicable
           to
           many
           at
           once
           ,
           and
           which
           they
           had
           desired
           to
           appropriate
           to
           themselves
           ;
           though
           they
           who
           have
           acquired
           it
           ,
           be
           equally
           or
           more
           worthy
           thereof
           .
        
         
         
           
           When
           we
           reflect
           our
           thoughts
           upon
           good
           done
           by
           our selves
           ,
           there
           results
           to
           us
           that
           internal
           Satisfaction
           or
           Acquiescence
           of
           mind
           ,
           which
           is
           a
           species
           of
           Ioy
           ;
           calme
           indeed
           ,
           and
           serious
           ,
           but
           incomparably
           sweet
           and
           pleasant
           ;
           because
           the
           Cause
           of
           it
           dependeth
           upon
           nothing
           but
           our selves
           .
           But
           then
           that
           cause
           ought
           to
           be
           just
           ,
           that
           is
           ,
           the
           good
           upon
           which
           we
           reflect
           our
           cogitations
           ,
           ought
           to
           be
           of
           great
           moment
           :
           otherwise
           the
           Satisfaction
           we
           fansy
           to
           our selves
           ,
           is
           false
           ,
           and
           ridiculous
           ,
           serving
           only
           to
           beget
           pride
           and
           absurd
           arrogancy
           .
           Which
           may
           be
           specially
           observed
           in
           those
           who
           esteem
           themselves
           truely
           religious
           ,
           and
           pretend
           to
           great
           perfection
           of
           Sanctity
           ,
           when
           in
           reality
           they
           are
           Superstitious
           and
           Hypocrites
           :
           that
           is
           ,
           who
           because
           they
           frequent
           the
           temple
           ,
           recite
           many
           praiers
           ,
           wear
           short
           hair
           ,
           observe
           fasting-daies
           ,
           give
           alms
           ,
           and
           perform
           other
           the
           like
           external
           duties
           of
           Religion
           ;
           therefore
           think
           themselves
           to
           be
           arrived
           at
           the
           highest
           degree
           of
           purity
           ,
           and
           to
           be
           so
           far
           in
           the
           favor
           of
           Almighty
           God
           ,
           that
           they
           can
           do
           nothing
           that
           may
           displease
           him
           ,
           and
           that
           whatever
           their
           passion
           suggesteth
           to
           them
           ,
           is
           of
           holy
           zeal
           ;
           though
           it
           not
           seldome
           suggesteth
           the
           most
           detestable
           crimes
           that
           can
           enter
           into
           the
           heart
           of
           Man
           ,
           as
           the
           betraying
           of
           Cities
           ,
           
           assassination
           of
           Princes
           ,
           extermination
           of
           Nations
           ,
           only
           because
           they
           follow
           not
           their
           fanatique
           opinions
           .
           And
           this
           Delusion
           seems
           to
           be
           the
           Daughter
           of
           internal
           Acquiescence
           grounded
           upon
           an
           
             unjust
             cause
          
           .
           Again
           ,
           to
           excite
           this
           most
           comfortable
           passion
           ,
           it
           is
           requisite
           that
           the
           good
           act
           upon
           which
           we
           reflect
           ,
           be
           newly
           done
           by
           us
           :
           because
           that
           constant
           satisfaction
           or
           self-acquiescence
           which
           alwaies
           is
           a
           concomitant
           and
           certain
           reward
           of
           Virtue
           ,
           is
           not
           a
           passion
           ,
           but
           a
           pacific
           Habit
           in
           the
           Rational
           Soul
           ;
           and
           is
           therefore
           call'd
           
             Tranquility
             and
             Quiet
             of
             Conscience
          
           .
        
         
           On
           the
           contrary
           ,
           
           from
           our
           remembrance
           of
           an
           Evil
           act
           by
           us
           committed
           ,
           ariseth
           Repentance
           ,
           which
           is
           a
           branch
           of
           Grief
           ,
           alwaies
           most
           bitter
           ,
           because
           the
           cause
           of
           it
           is
           only
           from
           ourselves
           :
           but
           then
           this
           Grief
           is
           allayed
           by
           expectation
           of
           amendment
           ,
           or
           returning
           into
           the
           right
           way
           to
           good
           ;
           which
           is
           referrible
           to
           Ioy.
           Nor
           doth
           the
           bitterness
           of
           this
           passion
           hinder
           it
           from
           being
           of
           excellent
           use
           in
           our
           life
           ,
           when
           the
           action
           whereof
           we
           repent
           ,
           is
           realy
           Evil
           ,
           and
           we
           certainly
           know
           it
           to
           be
           so
           :
           because
           in
           such
           cases
           it
           strongly
           inciteth
           us
           to
           doe
           better
           in
           the
           future
           .
           But
           it
           is
           not
           universaly
           profitable
           .
           For
           it
           is
           no
           rarity
           for
           men
           of
           weak
           
           and
           timorous
           minds
           to
           be
           touchd
           with
           Repentance
           of
           actions
           they
           have
           done
           ,
           tho
           they
           do
           not
           certainly
           know
           those
           actions
           to
           be
           realy
           evil
           ,
           but
           only
           believe
           them
           to
           be
           so
           ,
           because
           they
           fear
           lest
           they
           be
           so
           ,
           and
           if
           they
           had
           done
           the
           contrary
           ,
           they
           would
           have
           been
           equally
           disquieted
           with
           repentance
           .
           Which
           is
           an
           imperfection
           in
           them
           well
           worthy
           Commiseration
           :
           and
           they
           ought
           to
           repent
           of
           such
           their
           Repentance
           .
        
         
           
           When
           we
           observe
           ,
           or
           recall
           to
           mind
           good
           performed
           by
           an
           other
           ,
           tho
           not
           to
           ourselves
           ;
           we
           are
           thereby
           moved
           to
           Favour
           the
           doer
           :
           because
           we
           are
           by
           nature
           inclined
           to
           like
           and
           love
           those
           who
           doe
           actions
           that
           we
           think
           good
           ,
           althouh
           from
           thence
           nothing
           of
           good
           redounds
           to
           us
           in
           particular
           .
           Favour
           therefore
           is
           a
           species
           of
           Love
           ,
           accompanied
           with
           desire
           of
           seeing
           good
           to
           happen
           to
           the
           person
           whom
           we
           favour
           ;
           and
           somtimes
           with
           Commiseration
           ,
           because
           the
           adversity
           that
           falls
           upon
           those
           whom
           we
           think
           to
           be
           good
           ,
           makes
           us
           the
           more
           to
           reflect
           upon
           their
           merits
           .
        
         
           But
           if
           the
           good
           done
           by
           another
           upon
           which
           we
           reflect
           our
           cogitations
           ,
           
           hath
           been
           done
           to
           Vs
           ;
           then
           to
           favor
           is
           adjoined
           Gratitude
           :
           which
           likewise
           is
           a
           kind
           
           of
           Love
           ,
           excited
           in
           us
           by
           some
           action
           of
           another
           ,
           whereby
           we
           believe
           ▪
           that
           eithe●●he
           hath
           realy
           benefited
           ,
           no●
           at
           least
           intended
           to
           benefit
           us
           in
           particular●
           and
           accompanied
           with
           Desire
           to
           shew
           ourselves
           thankful
           to
           〈…〉
           therefore
           this
           passion
           of
           Gratitude
           〈…〉
           excells
           simple
           Favour
           in
           this
           ,
           that
           it
           is
           grounded
           upon
           an
           action
           which
           concerns
           Vs
           :
           so
           hath
           it
           far
           greater
           force
           upon
           the
           mind
           ,
           especialy
           in
           men
           of
           noble
           and
           generous
           natures
           .
           The
           Contrary
           hereunto
           is
           Ingratitude
           ,
           which
           notwithstanding
           is
           no
           Passion
           (
           for
           Nature
           ,
           as
           if
           she
           abhorr'd
           it
           ,
           hath
           ordained
           in
           us
           no
           motion
           of
           the
           Spirits
           whereby
           it
           might
           be
           excited
           )
           but
           a
           meer
           Vice
           ,
           proper
           to
           men
           who
           are
           either
           foolishly
           proud
           ,
           and
           therefore
           think
           all
           benefits
           due
           to
           them
           ;
           or
           fottishly
           stupid
           ,
           so
           as
           to
           make
           no
           reflexion
           upon
           good
           turns
           done
           them
           ;
           or
           of
           weak
           and
           abject
           minds
           ,
           who
           having
           been
           obliged
           by
           the
           bounty
           and
           charity
           of
           their
           Benefactors
           ,
           instead
           of
           being
           gratefull
           ,
           prosecute
           them
           with
           hatred
           ;
           and
           this
           because
           either
           wanting
           the
           will
           to
           requite
           ,
           or
           despairing
           of
           ability
           to
           make
           equal
           returns
           ,
           and
           falsely
           imagining
           that
           all
           are
           like
           themselves
           ,
           venal
           and
           mercenary
           ,
           and
           that
           none
           doth
           good
           offices
           but
           in
           hope
           of
           remuneration
           ;
           they
           think
           that
           
           their
           Benefactors
           have
           deceived
           them
           ;
           and
           so
           deprave
           the
           benefit
           itself
           into
           an
           injury
           .
           Hatred
           then
           being
           an
           adjunct
           to
           Ingratitude
           ;
           it
           follows
           that
           Love
           must
           attend
           on
           Gratitude
           ,
           which
           is
           therefore
           alwaies
           honest
           ,
           and
           one
           of
           the
           principal
           bonds
           of
           human
           Society
           .
        
         
           
           On
           the
           contrary
           ,
           when
           we
           consider
           Evil
           committed
           by
           an
           other
           ,
           tho
           not
           against
           us
           ;
           we
           are
           moved
           to
           Indignation
           :
           which
           is
           a
           species
           of
           Hatred
           or
           Aversion
           raised
           in
           us
           against
           those
           who
           do
           any
           thing
           that
           we
           judge
           to
           be
           evil
           or
           unjust
           ,
           whatsoever
           it
           be
           ;
           somtimes
           commixed
           with
           Envy
           ,
           somtimes
           with
           Commiseration
           ,
           somtimes
           with
           Derision
           ;
           as
           having
           its
           object
           very
           much
           diversified
           .
           For
           ,
           we
           conceive
           Indignation
           against
           those
           who
           doe
           good
           or
           evil
           to
           such
           who
           are
           unworthy
           thereof
           ;
           but
           we
           Envy
           those
           who
           receive
           that
           good
           ,
           and
           pity
           those
           who
           suffer
           that
           evil
           .
           And
           yet
           in
           truth
           ,
           to
           obtain
           good
           whereof
           one
           is
           unworthy
           ,
           is
           in
           some
           degree
           to
           doe
           evil
           :
           and
           to
           do
           Evil
           ,
           is
           in
           some
           sort
           to
           suffer
           evil
           .
           Whence
           it
           comes
           ,
           that
           somtimes
           we
           conjoyn
           Pity
           ,
           somtimes
           Derision
           to
           our
           Indignation
           ,
           according
           as
           we
           stand
           well
           or
           ill
           affected
           toward
           them
           whom
           we
           observe
           to
           commit
           Errors
           .
           And
           therefore
           the
           Laughter
           of
           Democritus
           ,
           who
           derided
           
           the
           folly
           ,
           and
           the
           Tears
           of
           Heraclitus
           ,
           who
           bewail'd
           the
           misery
           of
           mankind
           ,
           might
           both
           proceed
           from
           the
           same
           cause
           ,
           Indignation
           .
        
         
           But
           when
           Evil
           is
           done
           to
           ourselves
           ,
           
           the
           passion
           thereby
           kindled
           in
           us
           ,
           is
           Anger
           :
           which
           likewise
           is
           a
           species
           of
           Hatred
           or
           Aversation
           ,
           but
           different
           from
           Indignation
           in
           this
           ,
           that
           it
           is
           founded
           upon
           an
           action
           done
           by
           another
           with
           intention
           to
           hurt
           us
           in
           particular
           ;
           and
           in
           this
           ,
           that
           when
           it
           hath
           proceeded
           to
           a
           determination
           of
           hurting
           him
           who
           did
           it
           ,
           it
           passeth
           into
           Revenge
           ;
           whereas
           at
           first
           accension
           ,
           the
           Passion
           is
           no
           more
           but
           Excandescence
           or
           suddain
           
             Heat
             of
             blood
          
           .
           The
           Desire
           of
           Revenge
           that
           for
           the
           most
           part
           accompanieth
           Anger
           ,
           whether
           it
           aim
           at
           the
           death
           ,
           or
           only
           at
           the
           subjection
           of
           our
           Enemy
           ;
           is
           indeed
           directly
           opposed
           to
           Gratitude
           (
           for
           this
           is
           desire
           of
           returning
           good
           for
           good
           ,
           and
           that
           ,
           desire
           of
           requiting
           evil
           with
           evil
           )
           as
           Indignation
           is
           to
           Favour
           :
           but
           incomparably
           more
           vehement
           than
           either
           of
           those
           three
           affections
           ;
           because
           the
           desire
           of
           repelling
           harm
           ,
           and
           revenging
           our selves
           ,
           is
           a
           part
           of
           natural
           instinct
           necessary
           to
           self-preservation
           ,
           and
           so
           of
           all
           desires
           the
           strongest
           and
           most
           urgent
           .
           And
           being
           consociated
           with
           Love
           of
           ourselves
           ,
           it
           affords
           to
           
           Anger
           all
           that
           impetuous
           agitation
           of
           the
           Spirits
           and
           blood
           ,
           that
           Animosity
           and
           Boldness
           or
           Courage
           can
           excite
           :
           and
           its
           assistant
           ,
           Hatred
           ,
           promoting
           the
           accension
           of
           the
           Choleric
           or
           more
           Sulphureous
           parts
           of
           the
           blood
           as
           it
           passeth
           through
           the
           heart
           ,
           raiseth
           in
           the
           whole
           mass
           thereof
           a
           more
           pricking
           and
           fervent
           heat
           ,
           than
           that
           which
           is
           observed
           in
           the
           most
           ardent
           Love
           ,
           or
           most
           profuse
           Ioy.
           
        
         
           
           Now
           as
           men
           inflamed
           with
           this
           violent
           passion
           ,
           or
           (
           as
           Seneca
           calls
           it●
           
             short
             fury
          
           of
           Anger
           ,
           differ
           in
           point
           of
           temperament
           ;
           and
           as
           this
           or
           that
           of
           the
           usual
           concomitants
           of
           it
           ,
           is
           more
           powerful
           than
           the
           rest
           :
           so
           must
           the
           Effects
           thereof
           upon
           the
           body
           be
           likewise
           various
           .
           And
           from
           this
           variety
           men
           have
           taken
           notice
           chiefly
           of
           two
           sorts
           of
           Anger
           .
           One
           ,
           that
           is
           quickly
           kindled
           ,
           violent
           at
           first
           ,
           and
           discovers
           it self
           visibly
           by
           outward
           signs
           :
           but
           performs
           little
           ,
           and
           may
           be
           easily
           composed
           .
           And
           to
           this
           ,
           they
           are
           most
           obnoxious
           ,
           who
           are
           good-natur'd
           ,
           i.e.
           who
           are
           inclined
           to
           goodness
           and
           love
           .
           For
           ,
           it
           ariseth
           not
           from
           profound
           Hatred
           ,
           but
           from
           a
           sudden
           Aversion
           surprising
           them
           :
           because
           being
           propens
           to
           conceive
           that
           all
           things
           ought
           to
           proceed
           in
           that
           manner
           which
           they
           judge
           to
           be
           the
           best
           ;
           whenever
           they
           see
           others
           to
           act
           otherwise
           ,
           first
           they
           admire
           ,
           
           and
           then
           are
           offended
           ;
           and
           so
           what
           would
           be
           to
           others
           matter
           only
           of
           Indignation
           ,
           to
           them
           proves
           cause
           of
           Anger
           .
           But
           this
           commotion
           is
           soon
           calmed
           ,
           because
           the
           force
           of
           the
           sudain
           Aversion
           that
           raised
           it
           ,
           continues
           not
           long
           :
           and
           so
           soon
           as
           they
           perceive
           that
           the
           thing
           for
           which
           they
           were
           offended
           ,
           ought
           not
           to
           have
           commoved
           them
           to
           passion
           ;
           they
           suppress
           their
           displeasure
           ,
           and
           repent
           of
           it
           .
           The
           Other
           ,
           that
           wherein
           Hatred
           and
           Grief
           are
           predominant
           ,
           and
           which
           though
           at
           first
           it
           hardly
           betray
           it self
           by
           external
           signs
           ,
           unless
           by
           the
           suddain
           paleness
           of
           the
           countenance
           ,
           and
           trembling
           ;
           is
           notwithstanding
           more
           impetuous
           within
           ,
           secretly
           gnaws
           the
           very
           heart
           ,
           and
           produceth
           dangerous
           effects
           .
           And
           to
           this
           pernicious
           sort
           of
           Anger
           they
           are
           most
           subject
           ,
           who
           have
           
             prou●
             ,
             cowardly
          
           and
           weak
           Souls
           .
           For
           ,
           so
           much
           the
           greater
           doe
           injuries
           appear
           ,
           by
           how
           much
           the
           better
           opinion
           pride
           makes
           Men
           to
           have
           of
           themselves
           ;
           yea
           and
           by
           how
           much
           greater
           value
           is
           put
           upon
           the
           things
           which
           the
           injuries
           take
           away
           :
           and
           these
           things
           are
           alwaies
           so
           much
           the
           more
           valued
           ,
           by
           how
           much
           the
           more
           weak
           and
           abject
           the
           Soul
           is
           ;
           because
           they
           depend
           upon
           others
           ,
           but
           the
           Generous
           put
           little
           value
           upon
           any
           thing
           that
           is
           not
           dependent
           upon
           themselves
           .
        
         
         
           When
           we
           consider
           what
           opinion
           other
           Men
           have
           of
           Us
           ,
           the
           Good
           which
           we
           believe
           to
           be
           in
           us
           ,
           disposeth
           us
           to
           Glory
           ,
           which
           seems
           to
           be
           composed
           of
           Self-estimation
           ,
           and
           Ioy
           ;
           
           for
           to
           see
           ourselves
           well
           esteemed
           by
           others
           ,
           gives
           us
           cause
           to
           have
           a
           good
           esteem
           for
           ourselves
           :
           and
           on
           the
           contrary
           ,
           the
           Evil
           we
           are
           conscious
           of
           ,
           forceth
           us
           to
           Shame
           ,
           which
           is
           a
           sort
           of
           Modesty
           or
           Humility
           ,
           and
           Self-diffidence
           ;
           for
           (
           as
           we
           have
           formerly
           observed
           )
           who
           thinks
           himself
           above
           Contempt
           ,
           will
           hardly
           be
           humbled
           to
           shame
           .
           These
           two
           Passions
           ,
           Glory
           and
           Shame
           ,
           tho
           directly
           opposite
           each
           to
           other
           ,
           doe
           yet
           agree
           in
           their
           End
           ,
           which
           is
           
             to
             incite
             us
             to
             Virtue
          
           ;
           the
           first
           by
           hope
           ,
           the
           other
           by
           fear
           :
           and
           that
           we
           may
           make
           a
           right
           use
           of
           them
           both
           ,
           we
           are
           to
           have
           our
           judgment
           well
           instructed
           what
           actions
           are
           truely
           worthy
           praise
           or
           dispraise
           ;
           lest
           otherwise
           we
           be
           ashamed
           of
           virtuous
           actions
           ,
           or
           affect
           glory
           from
           vices
           ;
           as
           it
           happeneth
           to
           too
           great
           a
           part
           of
           mankind
           .
        
         
           Thus
           have
           we
           at
           length
           recounted
           all
           the
           Passions
           of
           this
           our
           fifth
           division
           ,
           and
           deduced
           them
           successively
           from
           their
           several
           causes
           or
           occasions
           ,
           in
           that
           order
           wherein
           their
           most
           remarkable
           diversity
           seemd
           to
           us
           most
           easily
           distinguishable
           .
           
           But
           now
           because
           some
           of
           these
           passions
           are
           simple
           ,
           others
           Composed
           ;
           and
           that
           to
           our
           more
           clear
           understanding
           of
           the
           nature
           of
           both
           sorts
           ,
           it
           is
           necessary
           to
           enquire
           more
           profoundly
           into
           the
           Motions
           of
           the
           Sensitive
           Soul
           and
           spirits
           that
           constitute
           their
           Essential
           Differences
           :
           it
           remains
           that
           we
           yeeld
           obedience
           to
           that
           necessity
           ,
           so
           far
           forth
           at
           least
           ,
           as
           to
           explain
           the
           Motions
           proper
           to
           that
           couplet
           of
           more
           simple
           affections
           ,
           Ioy
           and
           Grief
           ;
           the
           two
           points
           in
           which
           all
           human
           actions
           end
           ;
           and
           to
           that
           most
           violent
           one
           ,
           Anger
           .
        
         
           In
           Ioy
           therefore
           ,
           
           which
           is
           a
           delightful
           commotion
           of
           the
           Sensitive
           Soul
           as
           it
           were
           triumphing
           in
           her
           fruition
           of
           good
           or
           pleasure
           ;
           I
           conceive
           that
           the
           Animal
           spirits
           being
           in
           great
           abundance
           ,
           but
           with
           a
           placid
           and
           equal
           motion
           ,
           sent
           by
           the
           nerves
           to
           the
           heart
           ,
           cause
           the
           orifices
           thereof
           to
           be
           opened
           and
           dilated
           more
           than
           at
           other
           times
           ;
           and
           so
           the
           blood
           to
           be
           imported
           and
           exported
           more
           copiously
           and
           freely
           :
           and
           that
           by
           this
           means
           ,
           from
           the
           blood
           are
           brought
           into
           the
           brain
           a
           plentious
           supply
           of
           new
           spirits
           ,
           which
           extracted
           out
           of
           the
           purest
           and
           most
           refined
           parts
           of
           the
           blood
           ,
           are
           most
           fit
           to
           confirm
           the
           idea
           formed
           of
           the
           present
           good
           in
           the
           imagination
           ,
           and
           so
           to
           continue
           the
           Soul
           in
           her
           pleasant
           Emotion
           .
           
           Hence
           probably
           it
           is
           ,
           that
           in
           this
           most
           agreeable
           passion
           ,
           both
           the
           pulse
           is
           alwaies
           made
           equal
           and
           more
           frequent
           ,
           tho
           not
           so
           intense
           and
           strong
           as
           in
           Love
           ;
           and
           a
           certain
           
             gratefull
             heat
          
           is
           felt
           ,
           not
           only
           through
           the
           Lungs
           and
           all
           the
           breast
           ,
           but
           through
           all
           outward
           parts
           of
           the
           body
           ;
           from
           the
           diffusion
           of
           the
           blood
           in
           full
           streams
           into
           them
           ,
           which
           is
           discernible
           even
           by
           the
           florid
           
             purple
             colour
          
           wherewith
           they
           are
           suddainly
           tinged
           ,
           and
           by
           the
           inflation
           or
           plumpness
           of
           all
           the
           muscles
           of
           the
           face
           ,
           which
           is
           thereby
           rendered
           more
           serene
           ,
           sweet
           and
           cheerful
           .
           Easy
           therefore
           it
           is
           to
           infer
           ,
           that
           as
           this
           passion
           is
           most
           congruous
           to
           the
           nature
           of
           the
           Corporeal
           Soul
           ,
           so
           are
           the
           corporeal
           motions
           that
           accompany
           and
           characterize
           it
           ,
           most
           profitable
           to
           health
           ;
           provided
           they
           be
           moderare
           .
           For
           ,
           this
           Commotion
           and
           Effusion
           may
           be
           so
           vehement
           and
           suddain
           ,
           that
           the
           Soul
           may
           become
           weak
           ,
           and
           unable
           to
           rule
           the
           body
           ,
           or
           to
           actuate
           the
           organs
           of
           speech
           ,
           yea
           swooning
           ,
           and
           death
           itself
           somtimes
           follow
           profuse
           and
           insolent
           Joy.
           So
           
             Lacon
             Chilo
          
           ,
           an
           eminent
           Philosopher
           ,
           suddainly
           expired
           in
           excessive
           joy
           ,
           beholding
           his
           Sonne
           a
           Victor
           in
           the
           Olympic
           games
           .
           So
           Sophocles
           the
           Tragedian
           also
           ,
           and
           Dionysius
           the
           Tyrant
           died
           of
           a
           surfet
           of
           suddain
           Joy.
           
           The
           reason
           whereof
           seems
           to
           consist
           ,
           not
           in
           a
           vehement
           effusion
           and
           dissipation
           of
           the
           vital
           spirits
           ,
           and
           a
           destitution
           of
           the
           Heart
           consequent
           thereunto
           ;
           as
           Fernelius
           would
           have
           it
           ;
           because
           the
           faster
           the
           blood
           is
           effused
           through
           the
           arteries
           from
           the
           heart
           ,
           the
           swifter
           must
           it
           return
           to
           the
           heart
           through
           the
           veines
           ,
           so
           that
           the
           heart
           cannot
           be
           totaly
           exhausted
           and
           left
           destitute
           of
           blood
           :
           but
           rather
           in
           a
           surcharge
           and
           suffocation
           of
           the
           heart
           by
           too
           redundant
           an
           afflux
           of
           blood
           .
           For
           ,
           upon
           extraordinary
           dilatation
           of
           the
           floud-gates
           of
           the
           heart
           by
           immoderate
           joy
           ,
           the
           current
           of
           blood
           both
           out
           of
           the
           
             Vena
             cava
          
           ,
           and
           from
           the
           
             arteria
             venosa
          
           ,
           may
           pour
           itself
           with
           so
           much
           violence
           ,
           and
           in
           so
           great
           a
           quantity
           ,
           into
           the
           ventricles
           thereof
           ,
           that
           the
           heart
           ,
           unable
           to
           discharge
           itself
           soon
           enough
           of
           that
           oppressing
           deluge
           ,
           by
           retruding
           its
           valves
           ,
           may
           be
           suffocated
           ,
           its
           motions
           stopped
           ,
           and
           the
           Vital
           Flame
           in
           a
           moment
           extinguished
           .
           For
           certain
           it
           is
           ,
           that
           in
           the
           state
           of
           health
           ,
           the
           blood
           is
           not
           admitted
           into
           the
           heart
           beyond
           a
           
             certain
             proportion
          
           :
           nor
           can
           that
           proportion
           be
           much
           exceeded
           ,
           whatever
           the
           cause
           be
           that
           maketh
           an
           
             apertio
             portarum
          
           there
           ,
           without
           manifest
           danger
           of
           life
           .
        
         
         
           
           Among
           the
           Signs
           of
           this
           delightful
           passion
           ,
           some
           have
           given
           the
           upper
           hand
           to
           that
           distortion
           of
           the
           countenance
           ,
           accompanied
           with
           a
           loud
           ,
           but
           inarticulate
           voice
           ,
           which
           we
           call
           Laughter
           :
           but
           this
           being
           neither
           proper
           to
           ,
           nor
           inseparable
           from
           Ioy
           ,
           cannot
           therefore
           belong
           to
           it
           essentialy
           .
           That
           it
           is
           frequently
           a
           concomitant
           of
           Mirth
           or
           Hilarity
           ,
           is
           not
           to
           be
           disputed
           :
           but
           Mirth
           is
           the
           lowest
           degree
           of
           Joy
           ,
           a
           light
           and
           superficial
           emotion
           of
           the
           Sensitive
           Soul
           and
           Spirits
           ,
           a
           kind
           of
           short
           tickling
           of
           the
           Imagination
           ,
           usualy
           expressed
           by
           Laughter
           :
           whereas
           Ioy
           is
           serious
           ,
           profound
           and
           grave
           ,
           according
           to
           that
           memorable
           Sentence
           of
           
             Seneca
             (
             epist.
          
           23.
           )
           
             res
             severa
             est
             verum
             gaudium
             .
             Laughter
          
           then
           (
           as
           I
           said
           )
           is
           not
           proper
           to
           all
           Joy
           ;
           because
           common
           to
           some
           other
           affections
           :
           for
           some
           are
           observed
           to
           laugh
           out
           of
           Indignation
           ,
           others
           out
           of
           Contempt
           and
           disdain
           ,
           neither
           of
           which
           belong
           to
           any
           kind
           of
           Joy.
           Nor
           is
           it
           inseparable
           from
           Joy
           ;
           because
           in
           truth
           Joy
           cannot
           produce
           Laughter
           ,
           unless
           when
           it
           is
           very
           moderate
           ,
           and
           hath
           somthing
           of
           Admiration
           or
           Hate
           mixt
           with
           it
           .
           For
           ,
           we
           have
           it
           from
           the
           oracle
           of
           Experience
           ,
           that
           in
           great
           and
           profound
           Joy
           ,
           the
           cause
           of
           it
           ,
           whatsoever
           it
           be
           ,
           doth
           never
           force
           us
           to
           break
           
           forth
           into
           laughter
           :
           nay
           more
           ,
           that
           we
           are
           most
           easily
           provoked
           to
           laugh
           ,
           when
           we
           are
           sad
           .
           Whereof
           the
           reason
           seems
           to
           be
           ,
           either
           because
           in
           solid
           Joy
           ,
           the
           Sensitive
           Soul
           is
           so
           deeply
           commoved
           ,
           so
           intirely
           taken
           up
           with
           the
           delight
           of
           fruition
           ,
           that
           she
           cannot
           attend
           to
           shake
           the
           Midriff
           ,
           Lungs
           and
           Muscles
           of
           the
           breast
           ;
           nimbly
           and
           strongly
           enough
           to
           create
           laughter
           :
           or
           because
           at
           that
           time
           the
           Lungs
           are
           so
           distended
           with
           blood
           ,
           that
           they
           cannot
           ,
           by
           repeted
           concussions
           ,
           or
           alternate
           contractions
           and
           relaxations
           ,
           be
           further
           inflated
           with
           air
           ,
           whereof
           no
           little
           quantity
           is
           required
           to
           produce
           that
           loud
           sound
           emitted
           in
           Laughter
           .
           That
           we
           may
           understand
           this
           matter
           more
           fully
           ,
           let
           us
           examine
           the
           cause
           or
           occasion
           ,
           and
           the
           Motions
           of
           Laughter
           .
        
         
           As
           for
           the
           First
           ,
           
           viz.
           the
           Occasion
           or
           Motive
           ;
           whatsoever
           it
           be
           ,
           there
           must
           concur
           therein
           these
           three
           Conditions
           following
           .
           (
           1.
           )
           it
           must
           be
           new
           and
           surprising
           ;
           because
           whatsoever
           is
           ridiculous
           at
           first
           ,
           ceaseth
           to
           be
           so
           when
           grown
           stale
           ,
           (
           2.
           )
           it
           must
           be
           such
           a
           novelty
           as
           may
           suggest
           to
           us
           a
           conception
           of
           some
           eminency
           or
           advantage
           in
           our selves
           above
           another
           whom
           the
           occasion
           chiefly
           concerns
           :
           for
           ,
           why
           are
           we
           naturally
           prone
           to
           laugh
           at
           either
           a
           jest
           (
           which
           is
           nothing
           but
           a
           witty
           or
           elegant
           discovery
           and
           
           representation
           of
           some
           absurdity
           or
           indecency
           of
           another
           ,
           abstracted
           from
           his
           person
           )
           or
           at
           the
           mischances
           and
           infirmities
           of
           others
           ;
           unless
           from
           hence
           ,
           that
           thereby
           our
           own
           abilities
           are
           the
           more
           set
           off
           and
           illustrated
           ,
           and
           recommended
           to
           us
           by
           way
           of
           comparison
           ?
           (
           3.
           )
           It
           must
           not
           touch
           our
           own
           ,
           or
           our
           friends
           honour
           ;
           for
           ,
           in
           that
           point
           we
           are
           too
           tender
           to
           tolerate
           ,
           much
           less
           to
           laugh
           at
           a
           jest
           broken
           upon
           our selves
           ,
           or
           friends
           ,
           of
           whose
           dishonour
           we
           participate
           .
           These
           requisites
           in
           a
           ridiculous
           cause
           considered
           ,
           we
           may
           adventure
           to
           conclude
           ,
           that
           
             Laughter
             is
             an
             effect
             of
             sudden
             ,
             but
             light
          
           Joy
           
             arising
             from
             the
             unexpected
             discovery
             of
             some
          
           infirmity
           
             in
             another
             not
             our
          
           friend
           ,
           
             and
             from
          
           imagination
           
             of
             our
             own
          
           eminency
           ,
           and
           exemption
           
             from
             the
             like
          
           .
           Here
           then
           (
           you
           see
           )
           is
           something
           of
           Admiration
           from
           the
           Novelty
           ,
           something
           of
           Aversion
           from
           the
           Infirmity
           ,
           &
           something
           of
           Ioy
           or
           triumph
           from
           our
           opinion
           of
           some
           eminency
           in
           our selves
           .
        
         
           
           And
           as
           for
           that
           Laughter
           which
           is
           sometimes
           joyned
           with
           Indignation
           ;
           it
           is
           most
           commonly
           fictitious
           or
           artificial
           ,
           and
           then
           it
           depends
           intirely
           upon
           our
           will
           ,
           as
           a
           voluntary
           action
           :
           but
           when
           't
           is
           true
           or
           Natural
           ,
           it
           seems
           likewise
           to
           arise
           from
           Ioy
           conceived
           from
           hence
           ,
           that
           we
           see
           our selves
           to
           be
           above
           offence
           by
           that
           evil
           which
           is
           the
           cause
           or
           subject
           of
           our
           indignation
           ;
           
           and
           that
           we
           feel
           our selves
           surprised
           by
           the
           unexpected
           novelty
           of
           the
           same
           .
           So
           that
           to
           the
           production
           of
           this
           Laughter
           also
           is
           required
           a
           concurs
           of
           
             Ioy
             ,
             Aversion
          
           and
           Admiration
           ;
           but
           all
           moderate
           .
        
         
           If
           this
           be
           so
           ,
           
           what
           then
           shall
           we
           think
           of
           that
           odd
           example
           of
           Laughter
           in
           
             Ludovicus
             vives
          
           ;
           who
           writes
           of
           himself
           (
           lib.
           3.
           
             de
             Anima
             ,
             cap.
             de
             Risu
          
           )
           that
           usually
           when
           he
           began
           to
           eat
           after
           long
           fasting
           ,
           he
           could
           not
           forbear
           to
           break
           forth
           into
           a
           fit
           of
           loud
           laughter
           ?
           This
           doubtless
           was
           not
           voluntary
           ;
           because
           he
           strove
           to
           suppress
           it
           :
           nor
           could
           it
           be
           Convulsive
           ,
           such
           as
           Physicians
           call
           
             Risus
             Sardonius
          
           ;
           because
           he
           was
           in
           perfect
           health
           ,
           sensible
           of
           no
           pain
           therein
           ,
           nor
           incommodity
           thereupon
           .
           It
           must
           therefore
           be
           Natural
           ,
           though
           not
           Passionate
           ;
           proceeding
           from
           some
           cause
           very
           obscure
           ,
           and
           idiosyncritical
           ,
           that
           is
           peculiar
           to
           his
           constitution
           :
           perhaps
           this
           ,
           that
           in
           this
           Learned
           man
           ,
           either
           the
           Lungs
           were
           more
           apt
           to
           be
           distended
           with
           blood
           ,
           or
           the
           Midriff
           more
           easily
           put
           into
           the
           motions
           that
           produce
           laughter
           ,
           than
           commonly
           they
           are
           in
           most
           other
           men
           .
           The
           First
           ,
           because
           in
           general
           ,
           whatsoever
           causeth
           the
           Lungs
           to
           be
           suddenly
           puffed
           up
           and
           distended
           with
           blood
           ,
           causeth
           also
           the
           external
           action
           of
           Laughter
           ;
           unless
           where
           sorrow
           changeth
           that
           action
           into
           groaning
           and
           weeping
           :
           
           the
           other
           ,
           because
           all
           Laughter
           is
           made
           chiefly
           by
           quick
           and
           short
           vibrations
           of
           the
           Midriff
           .
           But
           this
           rare
           Phenomenon
           we
           shall
           perhaps
           be
           better
           able
           to
           solve
           ,
           when
           we
           have
           considered
           how
           the
           action
           of
           Laughter
           is
           performed
           in
           all
           other
           men
           .
        
         
           
           Concerning
           this
           Problem
           therefore
           ,
           it
           is
           observable
           that
           in
           Man
           ,
           there
           seems
           to
           be
           a
           greater
           consent
           or
           sympathy
           ,
           or
           rather
           commerce
           of
           motions
           betwixt
           the
           Midriff
           and
           the
           Heart
           ,
           yea
           and
           the
           Imagination
           also
           ;
           than
           in
           Brutes
           of
           what
           order
           or
           tribe
           soever
           :
           and
           that
           the
           Reason
           given
           hereof
           by
           the
           most
           accurate
           of
           our
           Modern
           Anatomists
           ,
           is
           this
           ;
           that
           the
           principal
           Nerve
           of
           the
           Midriff
           is
           rooted
           in
           the
           same
           Nerve
           of
           the
           Spine
           (
           named
           
             Nervus
             vertebralis
          
           )
           from
           whence
           there
           comes
           a
           conspicuous
           branch
           into
           the
           grand
           plexus
           of
           the
           Intercostal
           nerve
           ;
           and
           that
           commonly
           two
           ,
           sometimes
           three
           other
           branches
           more
           are
           derived
           from
           that
           same
           notable
           plexus
           ,
           into
           the
           very
           trunk
           of
           the
           Nerve
           of
           the
           Diaphragm
           (
           as
           you
           may
           see
           most
           elegantly
           represented
           by
           
             Dr.
             Willis
          
           in
           the
           9
           
             th
             Table
          
           of
           his
           most
           elaborate
           Book
           
             de
             Anatomia
             Cerebri
          
           )
           which
           are
           not
           found
           in
           Beasts
           .
           For
           ,
           from
           this
           plenty
           and
           singular
           contexture
           of
           nerves
           ,
           it
           may
           be
           conjectured
           ,
           not
           only
           why
           the
           Diaphragm
           doth
           so
           readily
           conform
           its
           motions
           to
           those
           of
           the
           Praecordia
           ,
           and
           of
           the
           
           Animal
           Spirits
           excited
           in
           passions
           of
           the
           Mind
           ,
           and
           cooperate
           with
           them
           ;
           but
           also
           why
           Risibility
           is
           an
           affection
           proper
           only
           to
           Man.
           For
           (
           as
           the
           same
           most
           curious
           
             Dr.
             Willis
          
           reasoneth
           ,
           in
           his
           chapter
           of
           the
           functions
           and
           uses
           of
           the
           Intercostal
           pair
           of
           nerves
           )
           when
           the
           Imagination
           is
           affected
           with
           some
           pleasant
           and
           new
           conceipt
           ,
           instantly
           there
           is
           caused
           a
           brisk
           and
           placid
           motion
           of
           the
           heart
           ,
           as
           if
           it
           sprung
           up
           with
           joy
           to
           be
           alleviated
           or
           eased
           of
           its
           burden
           .
           Wherefore
           that
           the
           blood
           may
           be
           the
           more
           speedily
           discharged
           out
           of
           the
           right
           Ventricle
           of
           the
           heart
           into
           the
           Lungs
           ,
           and
           out
           of
           the
           left
           into
           the
           Aorta
           or
           grand
           Artery
           ;
           the
           Diaphragm
           ,
           being
           by
           abundance
           of
           Animal
           spirits
           immitted
           through
           so
           many
           nerves
           proceeding
           from
           the
           aforesaid
           Plexus
           ,
           briskly
           agitated
           is
           by
           nimble
           contraction
           drawn
           upwards
           ;
           and
           so
           making
           many
           vibrations
           ,
           doth
           at
           once
           raise
           up
           the
           Lungs
           ,
           and
           force
           them
           to
           expell
           the
           blood
           out
           of
           their
           vessels
           into
           the
           
             arteria
             venosa
          
           ,
           and
           to
           explode
           the
           aire
           out
           of
           their
           pipes
           into
           the
           windpipe
           ;
           and
           this
           by
           frequent
           contractions
           of
           their
           lax
           and
           spongy
           substance
           ,
           answerable
           in
           time
           and
           quickness
           to
           the
           vibrations
           of
           the
           Midriff
           .
           And
           then
           because
           the
           same
           Intercostal
           nerve
           ,
           which
           communicateth
           with
           the
           nerve
           of
           the
           Diaphragm
           below
           ,
           is
           conjoyned
           above
           also
           with
           the
           nerves
           
           of
           the
           jaws
           and
           muscles
           of
           the
           face
           ;
           thence
           it
           is
           ,
           that
           the
           motions
           of
           Laughter
           being
           once
           begun
           in
           the
           brest
           ,
           the
           face
           also
           is
           distorted
           into
           gestures
           or
           grimasces
           patheticaly
           correspondent
           thereunto
           .
           And
           this
           is
           the
           most
           probable
           account
           I
           am
           able
           at
           present
           to
           give
           of
           the
           occasions
           and
           motions
           of
           
             passionate
             Laughter
          
           in
           general
           :
           nor
           can
           I
           at
           present
           think
           of
           any
           more
           plausible
           conjecture
           concerning
           the
           reason
           of
           the
           admirable
           laughter
           of
           
             Ludovicus
             Vives
          
           ,
           than
           this
           ;
           that
           in
           him
           the
           nerves
           inservient
           to
           the
           motion
           of
           the
           Midriff
           ,
           might
           be
           after
           such
           a
           peculiar
           manner
           contrived
           and
           framed
           ,
           as
           easily
           to
           cause
           quick
           and
           short
           reciprocations
           thereof
           ,
           upon
           the
           pleasant
           affection
           of
           his
           Imagination
           by
           the
           grateful
           relish
           of
           his
           meat
           ,
           after
           long
           abstinence
           ,
           which
           doth
           alwaies
           highten
           the
           pleasure
           of
           refection
           :
           But
           we
           have
           insisted
           too
           long
           upon
           the
           motions
           of
           Ioy.
           
        
         
           
           In
           the
           contrary
           whereof
           ,
           viz.
           Grief
           or
           Sorrow
           (
           which
           we
           have
           above
           described
           to
           be
           an
           ingrateful
           languor
           of
           the
           Soul
           ,
           from
           a
           conception
           of
           evil
           present
           ,
           moving
           her
           to
           contract
           herself
           ,
           that
           she
           may
           avoid
           it
           )
           the
           
             Animal
             Spirits
          
           are
           indeed
           recalled
           inward
           ,
           but
           slowly
           and
           without
           violence
           :
           so
           that
           the
           blood
           being
           by
           degrees
           destitute
           of
           a
           sufficient
           influx
           of
           them
           ,
           is
           trasmitted
           through
           the
           heart
           
           with
           too
           slow
           a
           motion
           .
           Whence
           the
           pulse
           is
           rendered
           
             little
             ,
             slow
             ,
             rare
          
           ,
           and
           weak
           ;
           and
           there
           is
           felt
           about
           the
           heart
           a
           certain
           oppressive
           strictness
           ,
           as
           if
           the
           orifices
           of
           it
           were
           drawn
           together
           ,
           with
           a
           manifest
           chilness
           congealing
           the
           blood
           ,
           and
           communicating
           itself
           to
           the
           rest
           of
           the
           body
           .
           From
           which
           dejecting
           symptoms
           it
           is
           easy
           to
           collect
           ,
           that
           this
           dolefull
           affection
           ,
           especialy
           if
           it
           be
           vehement
           and
           of
           long
           continuance
           ,
           cannot
           but
           infer
           many
           ,
           and
           grievous
           incommodities
           to
           the
           whole
           body
           .
           For
           ,
           besides
           this
           that
           it
           darkneth
           the
           spirits
           ,
           and
           so
           dulls
           the
           wit
           ,
           obscures
           the
           judgment
           ,
           blunts
           the
           memory
           ,
           and
           in
           a
           word
           beclouds
           the
           Lucid
           part
           of
           the
           Soul
           :
           it
           doth
           moreover
           incrassate
           the
           blood
           by
           refrigeration
           ,
           and
           by
           that
           reason
           immoderately
           constringe
           the
           heart
           ,
           cause
           the
           lamp
           of
           life
           to
           burn
           weakly
           and
           dimly
           ,
           induce
           want
           of
           sleep
           by
           drying
           the
           brain
           ,
           corrupt
           the
           
             nutritive
             juice
          
           ,
           and
           convert
           it
           into
           that
           Devil
           of
           a
           humor
           ,
           Melancholy
           .
           No
           wonder
           then
           if
           in
           men
           overcome
           with
           this
           so
           dismal
           passion
           ,
           the
           countenance
           appears
           pale
           ,
           wan
           and
           liveless
           ;
           the
           limbs
           grow
           heavy
           and
           indisposed
           to
           motion
           ,
           the
           flesh
           decays
           and
           consumes
           through
           want
           of
           nourishment
           ,
           and
           the
           whole
           body
           be
           precipated
           into
           imbecillity
           ,
           Cachexy
           or
           an
           evil
           habit
           ,
           languishing
           
           and
           other
           cold
           and
           chronic
           diseases
           .
           All
           which
           the
           wisest
           of
           Men
           ,
           King
           Salomon
           ,
           hath
           summ'd
           up
           in
           few
           words
           in
           17
           Chap.
           of
           his
           Proverbs
           ,
           where
           he
           advertiseth
           ,
           that
           
             a
             sorrowful
             spirit
             drieth
             up
             the
             very
             bones
             .
          
           And
           yet
           notwithstanding
           ,
           it
           is
           very
           rarely
           found
           ,
           that
           from
           Grief
           either
           long
           and
           obstinate
           ,
           or
           violent
           and
           suddainly
           invading
           ,
           any
           man
           hath
           fallen
           into
           a
           swoon
           ,
           or
           been
           suddenly
           extinguished
           .
           Which
           I
           am
           apt
           to
           refer
           to
           this
           ;
           that
           in
           the
           ventricles
           of
           the
           heart
           ,
           tho
           but
           very
           slowly
           commoved
           ,
           there
           can
           hardly
           be
           so
           smale
           a
           quantity
           of
           blood
           ,
           but
           it
           may
           suffice
           to
           keep
           alive
           the
           vital
           flame
           burning
           therein
           ,
           when
           the
           orifices
           of
           them
           are
           almost
           closed
           ,
           as
           commonly
           they
           are
           by
           immoderate
           grief
           .
        
         
           
           Somtimes
           this
           bitter
           passion
           is
           signified
           by
           a
           certain
           uncomely
           distortion
           of
           the
           face
           ,
           somwhat
           different
           from
           that
           of
           Laughter
           ,
           and
           acompanied
           with
           Tears
           ;
           somtimes
           only
           by
           Sighs
           :
           by
           Sighs
           ,
           when
           the
           Grief
           is
           extreme
           :
           by
           Tears
           ,
           when
           it
           is
           but
           moderate
           .
           For
           as
           Laughter
           never
           proceeds
           from
           great
           and
           profound
           Joy
           ,
           so
           neither
           doe
           Tears
           flow
           from
           profound
           sorrow
           ;
           according
           to
           that
           of
           the
           Tragedian
           ,
           
             leves
             curae
             loquuntur
             ,
             ingentes
             stupent
             .
          
           Nor
           is
           weeping
           the
           pathognomonic
           or
           infallible
           sign
           of
           Grief
           ,
           For
           ,
           all
           tears
           are
           not
           voluntary
           ;
           every
           light
           hurt
           or
           pain
           of
           
           the
           Eyes
           causing
           them
           to
           distill
           against
           our
           will
           :
           nor
           all
           voluntary
           ones
           the
           effect
           of
           Grief
           .
           Some
           weep
           for
           sudden
           joy
           joyned
           with
           Love
           ,
           especialy
           old
           men
           :
           some
           when
           their
           Revenge
           is
           suddainly
           frustrated
           by
           the
           repentance
           and
           submission
           of
           the
           offender
           ;
           and
           such
           are
           the
           tears
           of
           Reconciliation
           .
           Some
           again
           weep
           out
           of
           Anger
           ,
           when
           they
           meet
           with
           a
           repulse
           or
           check
           of
           their
           desires
           ,
           which
           causing
           them
           with
           regret
           to
           reflect
           upon
           their
           own
           weakness
           and
           insufficiency
           to
           compass
           their
           wills
           ,
           affects
           them
           with
           displeasure
           ,
           and
           dissolves
           them
           into
           tears
           ,
           as
           if
           they
           fell
           out
           with
           themselves
           upon
           a
           sudden
           sense
           of
           their
           own
           defect
           :
           and
           this
           kind
           of
           weeping
           is
           most
           familiar
           to
           Children
           and
           Women
           when
           they
           are
           crossed
           in
           their
           wills
           and
           expectation
           ;
           as
           also
           to
           Revengefull
           Men
           ,
           upon
           their
           beholding
           of
           those
           whom
           they
           commisserate
           ,
           and
           their
           want
           of
           power
           to
           help
           them
           .
           Notwithstanding
           the
           Occasions
           of
           weeping
           be
           thus
           various
           ,
           yet
           since
           Tears
           are
           frequently
           both
           an
           effect
           and
           testimony
           of
           sorrow
           ,
           the
           nature
           and
           motions
           whereof
           we
           have
           now
           attempted
           to
           explain
           :
           it
           can
           be
           no
           impertinent
           Digression
           ,
           to
           inquire
           further
           into
           their
           original
           or
           sours
           ,
           and
           the
           manner
           how
           they
           are
           made
           to
           flow
           ,
           when
           we
           are
           willing
           to
           
           signify
           our
           present
           sorrow
           by
           shedding
           them
           .
        
         
           
           As
           for
           the
           Fountain
           therefore
           whence
           all
           our
           Tears
           flow
           ,
           and
           the
           Matter
           whereof
           they
           consist
           ;
           the
           succesful
           industry
           of
           Modern
           Anatomists
           hath
           discovered
           ,
           that
           in
           the
           Glandules
           placed
           at
           each
           corner
           of
           the
           Eyes
           ,
           there
           is
           either
           from
           the
           blood
           brought
           thither
           by
           the
           arteries
           (
           as
           the
           vulgar
           doctrine
           is
           )
           or
           (
           as
           I
           ,
           upon
           good
           reasons
           elswhere
           delivered
           ,
           conceive
           )
           from
           the
           
             Nutritive
             juice
          
           brought
           by
           nerves
           ,
           separated
           ,
           and
           kept
           in
           store
           a
           certain
           thin
           ,
           clear
           and
           watery
           humor
           ,
           partly
           saline
           ,
           partly
           subacid
           in
           tast
           ;
           the
           use
           whereof
           is
           aswell
           to
           keep
           the
           globes
           of
           the
           eyes
           moist
           and
           slippery
           ,
           for
           their
           more
           easy
           motion
           ;
           as
           to
           serve
           for
           Tears
           when
           we
           have
           occasion
           to
           shed
           them
           .
           And
           to
           this
           some
           have
           added
           ,
           that
           because
           there
           are
           certain
           branches
           of
           nerves
           (
           like
           the
           tendrels
           of
           a
           vine
           )
           incircling
           the
           vessells
           leading
           to
           and
           from
           those
           Glandules
           ,
           and
           by
           their
           tension
           somtimes
           constringing
           them
           :
           therefore
           it
           is
           probable
           ,
           that
           when
           the
           serous
           humor
           is
           too
           abundant
           in
           the
           blood
           brought
           into
           the
           brain
           ,
           the
           same
           is
           by
           the
           arteries
           (
           whose
           pulse
           is
           quickned
           somwhat
           by
           the
           pressure
           of
           these
           nerves
           )
           brought
           more
           copiously
           than
           at
           other
           times
           ,
           into
           those
           
           Glandules
           ,
           and
           after
           its
           separation
           ,
           there
           detained
           from
           returning
           by
           the
           veins
           ,
           that
           are
           likewise
           streightned
           by
           constriction
           of
           the
           same
           nerves
           .
           Whether
           this
           ingenious
           conjecture
           be
           true
           or
           not
           ;
           certain
           it
           is
           ,
           that
           the
           Matter
           of
           Tears
           is
           the
           same
           with
           the
           liquor
           of
           the
           Lymphae-ducts
           ,
           and
           that
           they
           flow
           from
           the
           aforesaid
           Glandules
           ,
           which
           are
           therefore
           named
           Lacrymales
           .
        
         
           And
           as
           for
           the
           manner
           of
           their
           Expression
           from
           thence
           in
           some
           passions
           of
           the
           Mind
           ;
           
           the
           most
           rational
           account
           I
           have
           hitherto
           met
           with
           concerning
           it
           ,
           is
           this
           .
           When
           any
           occasion
           of
           weeping
           occurrs
           ,
           and
           affects
           the
           Sensitive
           Soul
           ;
           instantly
           the
           Ventricles
           of
           the
           heart
           ,
           with
           all
           the
           Praecordia
           ,
           are
           by
           the
           blood
           in
           abundance
           brought
           into
           them
           ,
           more
           than
           usualy
           crowded
           and
           distended
           ,
           and
           the
           Lungs
           also
           stuffed
           and
           inflated
           ,
           so
           that
           they
           cannot
           perform
           the
           action
           of
           respiration
           but
           by
           sobbs
           intermixed
           ;
           and
           the
           Midriff
           ,
           to
           give
           room
           to
           such
           distension
           of
           the
           heart
           and
           Lungs
           ,
           is
           pressed
           downward
           ,
           with
           a
           more
           intense
           contraction
           alternately
           succeeding
           ;
           which
           great
           depression
           and
           brisk
           contraction
           being
           repeted
           ,
           is
           the
           efficient
           cause
           of
           Sobbing
           .
           and
           at
           the
           same
           time
           the
           air
           being
           with
           difficulty
           admitted
           into
           the
           lungs
           ,
           by
           reason
           
           they
           and
           the
           Midriff
           are
           so
           exceedingly
           distended
           ,
           and
           with
           no
           less
           difficulty
           exploded
           again
           by
           the
           windpipe
           :
           thence
           comes
           that
           whining
           sound
           of
           crying
           and
           howling
           .
           To
           this
           affection
           of
           the
           vitals
           ,
           the
           parts
           of
           the
           face
           also
           ,
           being
           distorted
           into
           a
           sad
           and
           mournfull
           aspect
           ,
           exactly
           correspond
           :
           because
           the
           nerves
           which
           contract
           the
           Praecordia
           ,
           have
           a
           communion
           of
           continuity
           ,
           and
           cooperate
           with
           those
           which
           are
           inserted
           into
           the
           muscles
           of
           the
           face
           ,
           and
           which
           compose
           it
           into
           the
           postures
           of
           weeping
           and
           laughter
           in
           passion
           .
           Nor
           doth
           the
           disorder
           cease
           here
           ,
           but
           extend
           itself
           to
           the
           upper
           region
           also
           ,
           to
           the
           brain
           ,
           where
           the
           Spirits
           being
           put
           into
           confusion
           ,
           and
           the
           arteries
           surcharged
           with
           too
           great
           an
           afflux
           of
           blood
           from
           the
           oppressed
           heart
           ;
           the
           palace
           of
           the
           Soul
           itself
           is
           brought
           into
           danger
           of
           a
           purple
           deluge
           .
           For
           prevention
           whereof
           ,
           the
           nerves
           incircling
           and
           binding
           the
           trunks
           of
           the
           arteries
           in
           many
           places
           ,
           strongly
           constringe
           them
           ;
           so
           that
           the
           commotion
           of
           the
           blood
           is
           much
           repressed
           ,
           the
           liquor
           thereof
           (
           in
           the
           beginning
           of
           the
           passion
           highly
           rarefied
           )
           suddainly
           condensed
           ,
           and
           the
           serous
           part
           of
           it
           being
           put
           into
           a
           flux
           ,
           is
           transmitted
           into
           the
           above
           mentioned
           Glandules
           of
           the
           Eyes
           ,
           there
           
           placed
           and
           destined
           by
           nature
           to
           receive
           it
           .
           And
           then
           because
           these
           Glandules
           are
           in
           like
           manner
           constringed
           ,
           and
           as
           it
           were
           squeez'd
           by
           certain
           nerves
           that
           are
           of
           the
           same
           original
           and
           community
           with
           the
           Pathetic
           nerves
           of
           the
           face
           and
           heart
           :
           the
           serous
           liquor
           is
           expressed
           out
           of
           them
           through
           their
           
             excretory
             channels
          
           leading
           to
           the
           corners
           of
           the
           Eyes
           (
           most
           accurrately
           described
           ,
           with
           their
           uses
           ,
           by
           that
           diligent
           Anatomist
           
             Nichol.
             Steno
          
           ,
           in
           a
           singular
           treatise
           )
           and
           forced
           to
           distill
           in
           a
           shower
           of
           tears
           ;
           the
           strong
           Contraction
           of
           the
           membranes
           investing
           the
           whole
           brain
           ,
           concurring
           to
           that
           expression
           .
        
         
           The
           same
           may
           be
           said
           likewise
           of
           the
           
             shedding
             tears
          
           for
           Ioy.
           
           For
           in
           suddain
           and
           great
           Ioy
           conjoyned
           with
           Admiration
           ,
           the
           Sensitive
           Soul
           very
           much
           expanding
           herself
           ,
           and
           diffusing
           the
           Animal
           Spirits
           ;
           the
           blood
           is
           sent
           from
           the
           heart
           in
           great
           abundance
           to
           the
           brain
           ,
           so
           as
           to
           distend
           the
           vessels
           that
           contain
           it
           :
           which
           being
           soon
           after
           strongly
           contracted
           again
           by
           the
           same
           Soul
           withdrawing
           herself
           inward
           ,
           (
           as
           if
           she
           feared
           a
           dissolution
           by
           so
           ample
           an
           Effusion
           )
           the
           blood
           is
           in
           a
           sort
           put
           into
           a
           flux
           or
           melted
           ,
           and
           the
           serous
           part
           of
           it
           separated
           in
           the
           Glandules
           of
           the
           Eyes
           ,
           and
           thence
           by
           constriction
           of
           the
           nerves
           squeezed
           forth
           in
           tears
           .
        
         
         
           
           This
           being
           supposed
           ,
           it
           will
           not
           be
           difficult
           for
           us
           thence
           to
           infer
           ,
           that
           Infants
           and
           Old
           Men
           are
           indeed
           more
           prone
           to
           weep
           than
           those
           of
           middle
           age
           :
           but
           for
           divers
           reasons
           .
           Old
           Men
           for
           the
           most
           part
           weep
           out
           of
           Love
           and
           Ioy
           together
           ;
           because
           both
           these
           affections
           causing
           a
           great
           Effusion
           of
           the
           Sensitive
           Soul
           ,
           and
           consequently
           a
           large
           apertion
           of
           the
           orifices
           or
           sluices
           of
           the
           heart
           ;
           must
           therefore
           (
           especialy
           where
           they
           are
           conjoyned
           )
           cause
           also
           a
           transmission
           of
           the
           blood
           from
           thence
           to
           the
           brain
           in
           great
           abundance
           :
           and
           the
           blood
           being
           generaly
           more
           thin
           and
           diluted
           with
           serum
           in
           old
           men
           ,
           must
           yield
           more
           matter
           for
           their
           tears
           .
           But
           Infants
           commonly
           weep
           out
           of
           mere
           Sorrow
           and
           vexation
           ,
           such
           as
           is
           not
           accompanied
           with
           the
           least
           of
           Love
           :
           because
           the
           contraction
           of
           the
           Soul
           and
           nerves
           caused
           by
           sorrow
           ,
           expresseth
           out
           of
           the
           blood
           (
           which
           is
           alwaies
           abundant
           in
           children
           )
           brought
           by
           the
           arteries
           to
           the
           brain
           ,
           a
           sufficient
           quantity
           of
           serum
           to
           replenish
           the
           
             Glandulae
             Lachrymales
          
           ,
           and
           supply
           the
           sourse
           of
           their
           tears
           .
        
         
           
           There
           remains
           yet
           that
           other
           Sign
           of
           Sorrow
           ,
           which
           doth
           usually
           accompany
           it
           when
           it
           is
           profound
           and
           extreme
           ;
           and
           that
           is
           Sighing
           ;
           the
           cause
           whereof
           is
           very
           
           much
           different
           from
           that
           of
           weeping
           ,
           though
           both
           proceed
           from
           Grief
           .
           For
           ,
           the
           same
           occasion
           that
           moves
           us
           to
           shed
           tears
           ,
           when
           our
           Lungs
           are
           stuffed
           and
           distended
           with
           blood
           ;
           provokes
           us
           also
           to
           fetch
           deep
           sighs
           ,
           when
           they
           are
           almost
           empty
           ,
           and
           when
           some
           sudden
           imagination
           of
           Hope
           or
           comfort
           opens
           the
           sluice
           of
           the
           
             Arteria
             Venosa
          
           in
           the
           lungs
           ,
           which
           sorrow
           had
           lately
           contracted
           .
           For
           ,
           then
           that
           little
           blood
           that
           remained
           in
           the
           lungs
           ,
           in
           a
           moment
           passing
           down
           through
           that
           pipe
           into
           the
           left
           ventricle
           of
           the
           heart
           ;
           the
           ambient
           aire
           instantly
           rusheth
           by
           the
           mouth
           into
           the
           lungs
           ,
           to
           replenish
           that
           place
           the
           blood
           had
           left
           free
           :
           and
           this
           
             great
             and
             quick
             repletion
             of
             the
             lungs
             with
             aire
             ,
          
           is
           what
           we
           call
           Sighing
           .
        
         
           You
           have
           now
           heard
           what
           Conjectures
           seem
           to
           me
           most
           consentaneous
           to
           reason
           and
           Anatomical
           observations
           ,
           concerning
           the
           Corporeal
           Motions
           excited
           in
           those
           two
           eminent
           passions
           ,
           Joy
           and
           Sorrow
           ,
           with
           their
           usual
           Adjuncts
           ,
           Laughter
           and
           weeping
           :
           be
           pleas'd
           to
           hear
           also
           a
           few
           words
           touching
           the
           more
           violent
           motions
           proper
           to
           Anger
           ,
           which
           I
           have
           promised
           next
           to
           consider
           .
           
        
         
           That
           the
           Effects
           of
           this
           most
           vehement
           Commotion
           of
           the
           Sensitive
           Soul
           are
           various
           ,
           not
           only
           as
           the
           occasion
           or
           injury
           is
           
           conceived
           to
           be
           greater
           or
           less
           ;
           but
           also
           according
           to
           the
           various
           temperaments
           of
           persons
           ,
           and
           to
           the
           diversity
           of
           other
           Passions
           conjoyned
           therewith
           :
           is
           obvious
           to
           common
           observation
           ,
           and
           we
           have
           already
           hinted
           .
           And
           from
           this
           variety
           it
           is
           ,
           that
           men
           have
           distinguished
           Anger
           into
           Harmless
           and
           Dangerous
           ,
           or
           simple
           heat
           of
           blood
           ,
           and
           thirst
           after
           Revenge
           :
           assigning
           moreover
           to
           each
           sort
           its
           proper
           Signs
           or
           Characters
           observable
           in
           the
           outward
           parts
           of
           the
           body
           ,
           and
           especially
           in
           the
           face
           .
           For
           some
           when
           they
           are
           angry
           ,
           look
           pale
           ,
           or
           tremble
           ;
           others
           grow
           red
           ,
           or
           weep
           :
           and
           the
           vulgar
           judgeth
           the
           passion
           of
           the
           first
           sort
           to
           be
           much
           more
           dangerous
           ,
           than
           that
           of
           the
           other
           .
           Whereof
           the
           reason
           may
           be
           this
           ;
           that
           when
           we
           either
           will
           not
           ,
           or
           cannot
           shew
           our
           resentments
           ,
           and
           revenge
           otherwise
           than
           by
           our
           change
           of
           countenance
           ,
           and
           by
           words
           ;
           we
           then
           put
           forth
           all
           our
           heat
           ,
           and
           exert
           all
           our
           force
           at
           the
           very
           beginning
           of
           the
           commotion
           ;
           so
           that
           the
           blood
           being
           in
           this
           sudden
           effort
           copiously
           effused
           from
           the
           heart
           into
           the
           face
           .
           and
           there
           detained
           a
           while
           by
           constriction
           of
           the
           veines
           by
           those
           Branches
           of
           the
           Fifth
           pair
           of
           nerves
           that
           are
           inserted
           into
           the
           muscles
           of
           that
           part
           ;
           we
           are
           forced
           to
           appear
           in
           the
           scarlet
           livery
           of
           shame
           ,
           that
           is
           ,
           
           to
           blush
           out
           of
           indignation
           and
           regret
           or
           grief
           at
           the
           unworthy
           affront
           .
           And
           sometimes
           the
           first
           emotion
           of
           desire
           to
           vindicate
           our selves
           ,
           together
           with
           commiseration
           of
           our
           own
           want
           of
           power
           to
           revenge
           more
           effectually
           ,
           causeth
           us
           also
           to
           
             shed
             tears
          
           .
        
         
           But
           they
           who
           on
           the
           contrary
           ,
           reserve
           themselves
           for
           ,
           and
           strongly
           resolve
           upon
           revenge
           in
           time
           to
           come
           ,
           grow
           deeply
           sad
           and
           pensive
           at
           the
           present
           ;
           as
           conceiving
           themselves
           thereunto
           obliged
           by
           the
           nature
           of
           the
           injury
           done
           to
           them
           ,
           and
           casting
           about
           in
           their
           thoughts
           how
           to
           accomplish
           their
           revenge
           :
           and
           all
           this
           while
           the
           
             Sensitive
             Soul
          
           persisting
           in
           her
           Contraction
           and
           revocation
           of
           the
           Spirits
           inwards
           ,
           there
           is
           no
           extraordinary
           ,
           nay
           but
           little
           diffusion
           of
           the
           blood
           outwards
           .
           And
           sometimes
           they
           also
           fear
           the
           evils
           that
           may
           ensue
           from
           the
           revenge
           they
           intend
           ;
           which
           strikes
           them
           into
           
             paleness
             ,
             shivering
          
           and
           trembling
           :
           the
           Sensitive
           Soul
           being
           then
           distracted
           betwixt
           the
           contrary
           motions
           of
           desire
           of
           revenge
           ,
           and
           of
           fear
           of
           the
           ill
           consequents
           thereof
           ;
           like
           a
           Sea
           beaten
           by
           two
           contrary
           winds
           .
           Yet
           after
           this
           first
           conflict
           is
           over
           ,
           when
           they
           come
           to
           execute
           their
           revenge
           ,
           then
           fear
           giving
           place
           to
           rage
           ,
           they
           soon
           grow
           the
           more
           inflamed
           and
           daring
           ,
           by
           how
           much
           
           the
           colder
           they
           were
           during
           their
           deliberation
           :
           as
           in
           Fevers
           that
           invade
           with
           cold
           and
           shivering
           ,
           the
           following
           heats
           are
           alwayes
           most
           ardent
           and
           unquenchable
           .
           You
           see
           then
           how
           the
           Motions
           ,
           and
           consequently
           the
           Efforts
           and
           Effects
           of
           this
           violent
           passion
           may
           be
           diversified
           even
           by
           diversity
           of
           other
           affections
           conjoyned
           therewith
           .
           For
           in
           the
           Harmless
           and
           Blushing
           or
           Weeping
           anger
           ,
           there
           is
           alwayes
           a
           mixture
           of
           shame
           and
           self-pity
           ;
           which
           by
           allaying
           the
           desire
           of
           revenge
           ,
           helpeth
           much
           to
           check
           and
           moderate
           the
           commotion
           of
           the
           blood
           ;
           and
           therefore
           such
           anger
           seldom
           lasteth
           long
           ,
           and
           is
           more
           easily
           composed
           :
           when
           on
           the
           other
           side
           ,
           in
           the
           Pale
           and
           Trembling
           ,
           but
           Dangerous
           anger
           ,
           there
           is
           first
           deep
           Indignation
           ,
           then
           Fear
           ,
           and
           at
           last
           Furious
           persuit
           of
           revenge
           ;
           by
           which
           the
           blood
           being
           most
           violently
           agitated
           ,
           and
           the
           sulphureous
           parts
           of
           it
           all
           kindled
           into
           a
           flame
           ,
           is
           not
           to
           be
           calmed
           and
           reduced
           to
           temper
           ,
           unless
           by
           the
           pleasure
           of
           revenge
           ,
           or
           by
           triumph
           in
           the
           submission
           of
           the
           Enemy
           ,
           or
           by
           the
           cold
           damp
           of
           repentance
           .
           For
           prevention
           of
           which
           most
           bitter
           passion
           ,
           by
           moderating
           our
           Anger
           ;
           I
           think
           my self
           in
           Charity
           obliged
           to
           conclude
           this
           argument
           with
           an
           excellent
           Moral
           remark
           of
           
             Monsieur
             des
             Cartes
          
           .
        
         
         
           Although
           the
           passion
           of
           Anger
           be
           in
           itself
           usefull
           ,
           
           in
           that
           it
           inspires
           us
           with
           vigour
           and
           courage
           necessary
           to
           repell
           injuries
           :
           yet
           the
           Excesses
           of
           no
           other
           passion
           are
           with
           greater
           care
           and
           caution
           to
           be
           shunned
           .
           Because
           by
           perturbing
           our
           judgment
           ,
           they
           often
           induce
           us
           into
           those
           errors
           ,
           whereof
           we
           ought
           afterward
           dearly
           to
           repent
           :
           yea
           somtimes
           they
           hinder
           us
           from
           repelling
           injuries
           so
           safely
           and
           honourably
           ,
           as
           otherwise
           we
           might
           ,
           if
           we
           were
           less
           commoved
           .
           But
           as
           nothing
           doth
           more
           increase
           the
           flame
           of
           Anger
           ,
           than
           Pride
           :
           so
           (
           I
           am
           perswaded
           )
           nothing
           can
           more
           abate
           and
           restrain
           the
           Excesses
           of
           it
           ,
           than
           true
           Generosity
           .
           Because
           while
           Generosity
           makes
           us
           to
           have
           but
           little
           value
           for
           all
           things
           that
           may
           be
           taken
           from
           us
           ;
           and
           on
           the
           other
           side
           ,
           to
           prize
           above
           all
           temporal
           things
           ,
           our
           Liberty
           and
           Empire
           over
           ourselves
           ,
           which
           is
           lost
           when
           we
           are
           capable
           to
           be
           hurt
           by
           an
           other
           :
           it
           makes
           us
           with
           Contempt
           alone
           ,
           or
           at
           most
           with
           Indignation
           to
           revenge
           those
           injuries
           ,
           with
           which
           weaker
           minds
           are
           wont
           to
           be
           offended
           .
           ¶
        
         
           Being
           now
           at
           length
           arrived
           at
           the
           end
           of
           this
           my
           divertising
           Exercise
           ,
           wherein
           I
           proposed
           to
           my self
           to
           inquire
           into
           the
           
             Occasions
             ,
             Causes
             ,
             Differences
             ,
             
             Motions
          
           and
           Effects
           of
           the
           most
           powerfull
           and
           remarkable
           of
           all
           the
           Passions
           ,
           by
           which
           the
           Mind
           of
           Man
           is
           apt
           to
           be
           perturbed
           ;
           so
           far
           as
           my
           weak
           understanding
           assisted
           by
           reading
           and
           meditation
           would
           permit
           :
           before
           I
           lay
           aside
           my
           pen
           ,
           I
           find
           it
           requisite
           to
           advertise
           you
           briefly
           of
           two
           things
           ,
           one
           whereof
           may
           conduce
           to
           your
           more
           easy
           comprehension
           of
           what
           I
           have
           hitherto
           delivered
           concerning
           the
           more
           
             general
             Differences
          
           of
           the
           Passions
           ;
           the
           other
           may
           serve
           to
           my
           exemption
           from
           the
           censure
           of
           the
           Illiterate
           .
        
         
           
           The
           First
           is
           ,
           that
           of
           all
           the
           Passions
           recounted
           and
           described
           in
           this
           impolite
           discourse
           ,
           there
           are
           only
           six
           that
           seem
           to
           be
           Simple
           and
           Principal
           ,
           namely
           
             Admiration
             ,
             Love
             ,
             Hatred
             ,
             Desire
             ,
             Ioy
          
           and
           Grief
           ;
           which
           are
           therefore
           said
           to
           be
           Simple
           ,
           because
           they
           consist
           of
           only
           one
           single
           act
           or
           commotion
           of
           the
           Sensitive
           Soul
           disturbed
           with
           the
           apprehension
           of
           things
           whether
           real
           or
           imaginary
           .
           For
           ,
           as
           to
           all
           the
           rest
           ;
           either
           they
           are
           but
           various
           species
           of
           those
           Simple
           ones
           ,
           or
           they
           result
           from
           divers
           mixtures
           and
           combinations
           of
           them
           ;
           being
           therefore
           named
           Mixt
           Passions
           ,
           because
           they
           consist
           of
           more
           than
           one
           act
           or
           Motion
           .
           If
           therefore
           I
           have
           chiefly
           considered
           the
           Nature
           ,
           motions
           ,
           and
           principal
           Effects
           of
           the
           
             Six
             
             Simple
          
           or
           Primitive
           passions
           ;
           contenting
           myself
           only
           with
           a
           brief
           Genealogy
           of
           the
           Compound
           or
           Derivative
           ,
           as
           sufficient
           to
           direct
           your
           cogitations
           to
           the
           various
           Mixed
           commotions
           whence
           they
           result
           :
           it
           was
           only
           lest
           I
           might
           abuse
           your
           patience
           by
           undecent
           repetitions
           ,
           or
           oppress
           your
           mind
           with
           too
           great
           multiplicity
           of
           particulars
           ,
           which
           is
           none
           of
           the
           least
           impediments
           of
           Science
           .
        
         
           The
           Other
           is
           ,
           
           that
           notwithstanding
           the
           Excellency
           ,
           and
           singular
           Vtility
           of
           the
           Argument
           whereof
           I
           have
           treated
           in
           this
           Discourse
           ;
           yet
           seeing
           my
           design
           in
           composing
           it
           ,
           hath
           been
           partly
           to
           render
           my
           present
           solitude
           less
           tedious
           to
           my self
           ,
           and
           chiefly
           to
           give
           you
           some
           testimony
           that
           I
           convert
           not
           my
           leisure
           into
           idleness
           :
           You
           ought
           not
           to
           frustrate
           my
           confidence
           of
           your
           secrecy
           ,
           or
           to
           expose
           my
           defects
           ,
           by
           communicating
           these
           papers
           to
           Others
           .
           Not
           to
           Philosophers
           ,
           least
           they
           find
           nothing
           new
           in
           them
           but
           my
           Lapses
           .
           Not
           to
           the
           Vnlearned
           ,
           because
           they
           are
           incompetent
           judges
           of
           truth
           or
           error
           ,
           especially
           in
           such
           Philosophical
           Enquiries
           ;
           more
           addicted
           to
           barbarous
           contempt
           of
           Knowledge
           in
           others
           ,
           than
           to
           confess
           ignorance
           in
           themselves
           .
           To
           These
           therefore
           (
           you
           may
           be
           most
           assured
           )
           I
           am
           not
           ambitious
           you
           should
           recommend
           this
           
           Treatise
           ,
           wherein
           is
           contained
           nothing
           that
           can
           either
           please
           ,
           or
           reform
           them
           .
           I
           know
           it
           is
           no
           less
           difficult
           to
           teach
           them
           the
           art
           of
           regulating
           their
           exorbitant
           Passions
           ,
           than
           it
           is
           to
           bring
           them
           to
           prefer
           the
           severe
           dictates
           of
           reason
           ,
           to
           the
           flattering
           suggestions
           of
           Sense
           ;
           or
           to
           convince
           them
           ,
           that
           realy
           nothing
           is
           pleasant
           ,
           but
           what
           is
           also
           honest
           ;
           nothing
           very
           desireable
           ,
           but
           the
           right
           use
           of
           their
           
             freedom
             of
             will
          
           ;
           nothing
           formidable
           ,
           but
           the
           evil
           they
           themselves
           commit
           .
           I
           know
           ,
           that
           in
           the
           Vulgar
           ,
           Religion
           is
           
             fear
             ;
             constancy
          
           ,
           bruitish
           
             obstinacy
             ;
             zeal
             ,
             pride
             ;
             friendship
             ,
             interest
          
           ;
           and
           virtue
           itself
           but
           dissimulation
           .
           I
           know
           also
           ,
           that
           the
           multitude
           is
           not
           led
           by
           merit
           ,
           but
           carried
           headlong
           by
           prejudice
           ,
           to
           praise
           or
           dispraise
           :
           and
           that
           they
           are
           more
           propens
           to
           malignity
           and
           detraction
           ,
           than
           to
           charity
           and
           candor
           .
           The
           Vulgar
           then
           ,
           and
           all
           that
           herd
           with
           them
           ,
           I
           exclude
           from
           my
           studies
           ;
           lest
           by
           perversely
           interpreting
           them
           (
           as
           they
           do
           all
           things
           )
           they
           should
           interrupt
           my
           tranquility
           ,
           which
           I
           value
           infinitely
           above
           their
           favour
           ,
           and
           wherein
           I
           endeavour
           to
           find
           a
           happiness
           ,
           which
           neither
           their
           hatred
           ,
           nor
           the
           iniquity
           of
           Fortune
           shall
           take
           from
           me
           .
        
         
           That
           I
           may
           find
           this
           the
           sooner
           ,
           I
           
           now
           and
           then
           entertain
           myself
           with
           serious
           reflections
           upon
           my
           own
           defects
           ,
           as
           the
           only
           impediments
           that
           have
           hitherto
           hindered
           me
           from
           attaining
           unto
           it
           :
           and
           among
           the
           rest
           ,
           I
           hold
           my
           mind
           longest
           fixed
           on
           this
           following
           Meditation
           :
           which
           I
           therefore
           freely
           impart
           to
           you
           who
           are
           my
           Friend
           ,
           both
           because
           I
           think
           it
           may
           be
           of
           equal
           use
           to
           you
           also
           ,
           by
           helping
           you
           to
           moderate
           your
           Affections
           to
           the
           transitory
           things
           of
           this
           shadow
           of
           life
           ;
           and
           because
           the
           precedent
           discourse
           will
           perhaps
           be
           somwhat
           the
           less
           imperfect
           ,
           after
           it
           hath
           received
           so
           pertinent
           a
        
      
       
         
         
           CONCLVSION
           .
        
         
           
           THat
           all
           the
           Good
           and
           Evil
           of
           this
           life
           depends
           upon
           the
           various
           Passions
           incident
           to
           the
           Mind
           of
           Man
           ;
           I
           need
           no
           other
           document
           than
           my
           own
           dearly
           bought
           Experience
           :
           which
           hath
           too
           often
           convinced
           me
           ,
           that
           while
           I
           out
           of
           weakness
           suffered
           my self
           to
           be
           seduced
           and
           transported
           by
           the
           ardor
           and
           excesses
           of
           my
           Affections
           ,
           I
           have
           fallen
           into
           Errors
           ,
           that
           have
           more
           dejected
           my
           spirit
           ,
           than
           a
           long
           succession
           of
           infortunes
           could
           ever
           doe
           ;
           and
           from
           whence
           I
           could
           not
           expect
           better
           fruit
           ,
           than
           that
           of
           shame
           ,
           sorrow
           and
           repentance
           .
        
         
           
           Notwithstanding
           this
           ,
           I
           ought
           not
           to
           be
           so
           unjust
           ,
           so
           ingrateful
           to
           Nature
           ,
           as
           to
           transfer
           the
           blame
           of
           such
           Errors
           upon
           her
           ;
           as
           if
           she
           had
           been
           less
           careful
           than
           she
           might
           have
           been
           ,
           to
           secure
           Man
           from
           infelicity
           :
           only
           because
           she
           thought
           fit
           to
           make
           him
           obnoxious
           to
           so
           great
           a
           multitude
           of
           inward
           Perturbations
           .
           No
           ,
           I
           ought
           rather
           to
           remember
           ,
           that
           among
           all
           of
           them
           ,
           there
           is
           no
           one
           but
           hath
           its
           
           Vse
           ,
           and
           that
           a
           good
           one
           too
           :
           provided
           we
           rightly
           imploy
           the
           forces
           Nature
           hath
           given
           us
           ,
           to
           keep
           it
           within
           the
           bounds
           of
           Moderation
           .
           And
           it
           may
           suffice
           to
           Natures
           vindication
           ,
           that
           reason
           obligeth
           me
           to
           acknowledge
           ,
           that
           her
           design
           in
           instituting
           our
           Passions
           ,
           was
           in
           the
           general
           this
           ;
           
             that
             they
             might
             dispose
             and
             incite
             the
          
           Soul
           
             to
             affect
             and
             desire
             those
             things
             ,
             which
             Nature
             by
             secret
             dictates
             teacheth
             to
             be
             good
             and
             profitable
             to
             her
             ;
             and
             to
             persist
             in
             that
             desire
             :
             as
             the
             same
             commotion
             of
             the
             spirits
             that
             is
             requisite
             to
             produce
             them
             ,
             doth
             dispose
             the
             parts
             of
             the
          
           Body
           
             also
             to
             those
             motions
             that
             serve
             to
             the
             execution
             of
             her
             will.
          
           And
           hence
           doubtless
           it
           is
           ,
           that
           they
           who
           are
           naturaly
           most
           apt
           to
           be
           moved
           by
           passions
           ,
           have
           this
           advantage
           above
           others
           of
           duller
           and
           grosser
           constitutions
           ,
           that
           they
           may
           (
           if
           they
           will
           )
           tast
           more
           of
           the
           pleasures
           belonging
           to
           the
           Sensitive
           Soul
           :
           but
           then
           again
           they
           are
           likewise
           thereby
           more
           exposed
           to
           drink
           of
           the
           gall
           and
           wormwood
           of
           pain
           and
           remorse
           ,
           when
           they
           know
           not
           how
           to
           regulate
           their
           passions
           ,
           and
           when
           adverse
           Fortune
           invades
           them
           .
           I
           am
           confirmed
           then
           ,
           that
           because
           man
           is
           constituted
           propens
           to
           Passions
           ,
           he
           is
           not
           therefore
           the
           
             less
             perfect
          
           ,
           but
           rather
           
             the
             more
             capable
             of
             pleasure
          
           from
           the
           right
           use
           of
           
           the
           good
           things
           of
           this
           life
           :
           and
           by
           consequence
           ,
           that
           Nature
           by
           making
           him
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           hath
           therein
           signalized
           both
           her
           wisedom
           and
           indulgence
           .
        
         
           
           But
           
             had
             he
             not
             been
          
           more
           perfect
           ,
           
             if
             it
             had
             pleased
             his
          
           Creator
           
             to
             endow
             him
             moreover
             with
             such
             Excellency
             above
             all
             other
             Animals
             ,
             as
             might
             have
          
           secured
           
             him
             from
             committing
          
           Errors
           
             through
             the
             violent
             instigation
             of
             his
          
           Passions
           ,
           
             whenever
             they
             should
             incite
             him
             to
             desire
             and
             persue
             things
             not
          
           realy
           ,
           
             but
             onely
             apparently
          
           good
           for
           him
           ?
           Certainly
           no.
           For
           it
           is
           not
           only
           impious
           ,
           but
           highly
           absurd
           ,
           to
           imagine
           that
           God
           can
           be
           Author
           of
           our
           Errors
           ,
           because
           he
           hath
           not
           given
           to
           us
           an
           Understanding
           Omniscious
           :
           for
           it
           is
           of
           the
           formal
           reason
           of
           a
           created
           intellect
           ,
           that
           it
           be
           finite
           ;
           and
           of
           a
           finite
           intellect
           ,
           that
           it
           extend
           not
           itself
           to
           all
           things
           .
           But
           that
           Man
           should
           have
           a
           Will
           unconfined
           or
           extensible
           to
           all
           things
           ,
           this
           indeed
           is
           convenient
           to
           his
           nature
           :
           and
           it
           is
           a
           transcendent
           perfection
           in
           him
           ,
           that
           he
           can
           and
           doth
           act
           by
           his
           own
           will
           ,
           that
           is
           freely
           ;
           and
           so
           is
           ,
           by
           a
           peculiar
           prerogative
           ,
           Author
           of
           his
           own
           actions
           ,
           and
           may
           deserve
           praise
           and
           reward
           for
           them
           .
           For
           no
           Man
           praiseth
           a
           Watch
           ,
           or
           any
           other
           Self-moving
           engine
           made
           by
           art
           ,
           for
           performing
           the
           motions
           thereby
           designed
           ;
           
           because
           those
           motions
           necessarily
           result
           from
           the
           figure
           and
           construction
           of
           its
           parts
           :
           but
           the
           Artist
           himself
           deserves
           praise
           ,
           because
           he
           framed
           the
           engine
           not
           by
           necessity
           or
           compulsion
           ,
           but
           freely
           .
           So
           we
           by
           the
           same
           reason
           deserve
           the
           more
           by
           well
           doing
           ,
           that
           is
           by
           embracing
           truth
           ,
           because
           we
           do
           it
           voluntary
           or
           by
           election
           ;
           than
           we
           should
           ,
           if
           we
           could
           not
           but
           do
           it
           .
           When
           therefore
           we
           fall
           into
           Errors
           ,
           occasioned
           by
           our
           Passions
           ;
           the
           defect
           lieth
           in
           our
           own
           act
           ,
           or
           in
           the
           use
           of
           our
           liberty
           ,
           not
           in
           our
           nature
           :
           for
           that
           is
           the
           same
           when
           we
           make
           an
           erroneous
           judgement
           of
           things
           represented
           to
           us
           ,
           as
           it
           is
           when
           we
           make
           a
           right
           judgment
           .
           And
           although
           Almighty
           God
           might
           ,
           if
           He
           had
           thought
           good
           ,
           have
           given
           so
           great
           perspicacity
           to
           our
           Understanding
           ,
           as
           that
           we
           could
           never
           have
           been
           deceived
           :
           yet
           by
           what
           right
           can
           we
           require
           that
           privilege
           from
           him
           ?
           True
           it
           is
           (
           I
           confess
           )
           that
           among
           us
           Men
           ,
           if
           any
           hath
           power
           to
           hinder
           this
           or
           that
           evil
           ,
           and
           yet
           doth
           not
           hinder
           it
           ;
           we
           accuse
           him
           as
           cause
           of
           it
           :
           and
           justly
           too
           ,
           because
           the
           power
           that
           Men
           have
           one
           over
           others
           ,
           was
           instituted
           ,
           and
           committed
           to
           them
           to
           that
           end
           ,
           that
           they
           should
           use
           it
           to
           the
           restraining
           of
           others
           from
           evil
           .
           But
           there
           is
           not
           the
           same
           reason
           why
           we
           should
           
           think
           God
           to
           be
           Author
           of
           our
           Errors
           ,
           only
           because
           it
           was
           in
           His
           power
           to
           have
           prevented
           them
           ,
           by
           making
           us
           superior
           to
           deception
           :
           for
           the
           power
           that
           God
           hath
           of
           right
           over
           all
           Men
           ,
           is
           most
           soveraign
           ,
           most
           absolute
           ,
           most
           free
           .
           And
           therefore
           we
           are
           obliged
           to
           ascribe
           to
           His
           Divine
           Majesty
           ,
           all
           possible
           praise
           and
           thanks
           for
           the
           good
           gifts
           He
           hath
           out
           of
           his
           infinite
           benignity
           been
           pleased
           to
           bestow
           upon
           us
           his
           Creatures
           :
           but
           we
           have
           no
           pretext
           of
           right
           to
           complain
           ,
           because
           He
           hath
           not
           conferred
           upon
           us
           all
           things
           that
           we
           conceive
           he
           might
           .
        
         
           Besides
           ,
           although
           the
           Intellect
           of
           Man
           be
           not
           omniscious
           ;
           
           yet
           is
           it
           not
           so
           narrow
           ,
           so
           limited
           ,
           as
           not
           to
           extend
           to
           the
           conduct
           of
           his
           Unlimited
           Will
           ,
           in
           the
           Election
           of
           Good
           ,
           and
           avoidance
           of
           Evil
           ;
           and
           consequently
           to
           his
           exemption
           from
           Error
           by
           the
           violence
           of
           his
           Passions
           .
           For
           ,
           first
           ,
           by
           virtue
           of
           his
           Understanding
           ,
           Man
           is
           capable
           of
           Wisedom
           ,
           which
           is
           alone
           able
           to
           teach
           him
           how
           to
           subdue
           and
           govern
           all
           his
           Affections
           ,
           and
           how
           to
           dispense
           them
           with
           such
           dexterity
           ,
           as
           not
           only
           to
           make
           all
           the
           Evils
           they
           produce
           ,
           easily
           tollerable
           ,
           but
           even
           to
           reap
           internal
           satisfaction
           and
           joy
           from
           all
           .
           And
           secondly
           ,
           it
           is
           evident
           from
           the
           very
           nature
           of
           our
           Passions
           ,
           that
           they
           cannot
           
           carry
           us
           on
           to
           any
           actions
           whatsoever
           ,
           but
           only
           by
           the
           Desire
           they
           excite
           in
           us
           :
           and
           therefore
           if
           we
           can
           but
           direct
           that
           desire
           to
           right
           objects
           ,
           that
           is
           to
           things
           
             realy
             Good
          
           ;
           we
           may
           by
           that
           alone
           prevent
           our
           being
           deceived
           ,
           that
           is
           our
           being
           carried
           to
           evil
           actions
           by
           violence
           of
           our
           Passions
           :
           but
           that
           
             Right
             Reason
          
           is
           of
           itself
           able
           so
           to
           direct
           our
           desire
           arising
           from
           passions
           ,
           is
           manifest
           from
           the
           known
           Utility
           of
           
             Moral
             Philosophy
          
           ,
           which
           prescribeth
           certain
           rules
           to
           that
           end
           .
           I
           will
           conclude
           then
           ,
           that
           I
           commit
           Errors
           in
           passion
           ,
           not
           because
           I
           am
           naturaly
           prone
           to
           Passions
           ,
           nor
           because
           I
           want
           an
           omniscious
           Understanding
           :
           but
           only
           because
           I
           make
           not
           a
           right
           use
           of
           that
           finite
           indeed
           ,
           yet
           sufficient
           Vnderstanding
           God
           hath
           given
           me
           ,
           
           in
           the
           conduct
           of
           that
           Cupidity
           my
           passions
           excite
           in
           me
           .
        
         
           That
           I
           may
           therefore
           be
           henceforth
           better
           able
           to
           make
           use
           of
           my
           Understanding
           as
           I
           ought
           ,
           in
           such
           occasions
           ;
           it
           highly
           concerneth
           me
           to
           enquire
           in
           the
           next
           place
           ,
           into
           the
           origin
           of
           that
           Error
           ,
           to
           which
           the
           Cupidity
           accompanying
           our
           Passions
           ,
           doth
           most
           frequently
           expose
           us
           :
           for
           ,
           that
           being
           once
           known
           ,
           will
           be
           the
           more
           easily
           avoidable
           .
           This
           Error
           then
           doth
           arise
           (
           if
           I
           mistake
           not
           )
           from
           hence
           ;
           
             that
             we
             do
             not
             sufficiently
             distinguish
             those
             things
             that
             
             depend
             intirely
             upon
          
           ourselves
           ,
           
             from
             those
             that
             depend
             upon
          
           others
           ,
           as
           to
           their
           events
           :
           it
           being
           a
           general
           rule
           ,
           that
           
             Desire
             is
             alwaies
             good
             ,
             when
             grounded
             upon
             certain
             Knowledge
          
           ;
           and
           on
           the
           contrary
           alwaies
           evil
           ,
           when
           founded
           upon
           some
           error
           .
           Now
           as
           to
           things
           that
           depend
           upon
           ourselves
           alone
           ,
           that
           is
           upon
           our
           Free-will
           ;
           to
           know
           them
           to
           be
           good
           ,
           is
           sufficient
           to
           assure
           us
           we
           cannot
           desire
           them
           too
           fervently
           :
           because
           to
           doe
           good
           things
           that
           depend
           upon
           ourselves
           ,
           is
           to
           
             pursue
             Virtue
          
           ,
           which
           cannot
           be
           too
           fervently
           desired
           ,
           nor
           can
           the
           event
           of
           our
           desire
           of
           such
           things
           possibly
           be
           unhappy
           ,
           because
           from
           the
           conscience
           that
           by
           desiring
           them
           we
           have
           rightly
           used
           the
           freedom
           of
           our
           will
           ,
           we
           receive
           all
           the
           satisfaction
           we
           expected
           .
           But
           alass
           !
           the
           Error
           that
           is
           too
           commonly
           committed
           in
           such
           cases
           ,
           lieth
           not
           in
           the
           over
           fervent
           ,
           but
           in
           the
           overcold
           desire
           .
           And
           the
           best
           remedy
           against
           this
           defect
           ,
           is
           to
           free
           the
           mind
           as
           much
           as
           is
           possible
           ,
           from
           all
           other
           desires
           less
           profitable
           ;
           and
           then
           to
           endeavour
           clearly
           to
           understand
           ,
           and
           with
           due
           attention
           to
           examine
           the
           goodness
           of
           the
           thing
           that
           is
           represented
           as
           worthy
           to
           be
           desired
           .
        
         
         
           As
           for
           the
           things
           that
           are
           altogether
           independent
           upon
           Vs
           ;
           
           however
           good
           they
           may
           be
           ,
           yet
           we
           are
           never
           to
           desire
           them
           vehemently
           :
           not
           only
           because
           t
           is
           possible
           they
           may
           never
           arrive
           ,
           and
           so
           vex
           and
           torment
           the
           mind
           so
           much
           the
           more
           bitterly
           ,
           by
           how
           much
           the
           more
           eagerly
           they
           have
           been
           desired
           ;
           but
           chiefly
           because
           by
           preoccupating
           our
           thoughts
           ,
           they
           withdraw
           our
           study
           from
           other
           things
           whereof
           the
           acquisition
           depends
           upon
           ourselves
           .
           And
           against
           these
           vain
           desires
           there
           are
           two
           general
           Remedies
           ;
           whereof
           the
           first
           is
           true
           Generosity
           ;
           the
           other
           ,
           a
           firm
           belief
           of
           ,
           and
           tranquill
           dependence
           upon
           
             Providence
             Divine
          
           .
           For
           ,
           that
           noble
           and
           heroic
           habit
           of
           the
           mind
           ,
           which
           is
           called
           Generosity
           ,
           and
           which
           seems
           to
           comprehend
           all
           other
           Virtues
           ;
           though
           it
           animateth
           Men
           to
           great
           and
           honorable
           enterprises
           ,
           doth
           yet
           at
           the
           same
           time
           restrain
           them
           from
           attempting
           things
           which
           they
           conceive
           themselves
           incapable
           to
           effect
           ;
           inspiring
           courage
           ,
           not
           temerity
           .
           Then
           by
           teaching
           ,
           that
           nothing
           is
           either
           more
           worthy
           of
           ,
           or
           more
           delightful
           to
           a
           spirit
           elevated
           by
           the
           love
           of
           Virtue
           ,
           above
           the
           vulgar
           ,
           that
           to
           doe
           good
           to
           others
           ;
           and
           in
           order
           thereunto
           ,
           to
           prefer
           beneficence
           to
           self-interest
           :
           it
           makes
           us
           perfectly
           charitable
           ,
           benign
           ,
           affable
           ,
           
           and
           ready
           to
           oblige
           every
           one
           by
           good
           offices
           ,
           when
           it
           is
           in
           our
           power
           so
           to
           do
           .
           Again
           ,
           being
           inseparable
           from
           virtuous
           Humility
           ,
           it
           makes
           us
           both
           to
           measure
           our
           own
           Merits
           by
           the
           impartial
           rule
           of
           right
           reason
           ,
           and
           to
           know
           that
           we
           can
           have
           no
           just
           right
           to
           praise
           or
           reward
           ,
           but
           from
           the
           genuin
           and
           lau●●ble
           use
           of
           the
           freedom
           of
           our
           ▪
           Will.
           And
           from
           these
           and
           other
           the
           like
           excellent
           effects
           of
           this
           divine
           Virtue
           ,
           it
           is
           that
           the
           Generous
           attain
           to
           an
           absolute
           dominion
           over
           their
           exorbitant
           passions
           and
           desires
           .
           They
           conquer
           Iealousie
           and
           Envy
           ,
           by
           considering
           ,
           that
           nothing
           whereof
           the
           acquisition
           depends
           not
           wholy
           upon
           themselves
           ,
           is
           realy
           valuable
           enough
           to
           justify
           their
           earnest
           desire
           of
           it
           .
           They
           exempt
           themselves
           from
           Hatred
           towards
           any
           ,
           by
           esteeming
           all
           as
           worthy
           of
           love
           as
           themselves
           .
           They
           admit
           no
           Fear
           ,
           by
           being
           duely
           conscious
           of
           their
           own
           innocency
           ,
           and
           secure
           in
           the
           confidence
           of
           their
           own
           Virtue
           .
           They
           banish
           Grief
           ,
           by
           remembring
           that
           while
           they
           conserve
           their
           will
           to
           doe
           good
           ,
           they
           can
           be
           deprived
           of
           nothing
           that
           is
           properly
           theirs
           .
           And
           Anger
           they
           exclude
           ,
           because
           little
           esteeming
           whatsoever
           depends
           upon
           others
           ,
           they
           never
           yeeld
           so
           much
           to
           their
           Adversaries
           ,
           as
           to
           acknowledge
           themselves
           within
           the
           
           reach
           of
           their
           injuries
           .
           It
           is
           not
           then
           without
           reason
           ,
           that
           I
           fix
           upon
           Generosity
           ,
           as
           one
           of
           the
           universal
           remedies
           against
           our
           inordinate
           Cupidities
           .
           And
        
         
           As
           for
           the
           other
           ,
           
           namely
           frequent
           reflection
           upon
           
             Providence
             Divine
          
           ;
           this
           doubtless
           must
           likewise
           be
           of
           soveraign
           efficacy
           to
           preserve
           us
           from
           all
           distempers
           of
           mind
           .
           For
           ,
           it
           establish
           us
           in
           a
           certain
           perswasion
           ,
           that
           it
           is
           absolutely
           impossible
           that
           any
           thing
           should
           come
           to
           pass
           otherwise
           than
           this
           Providence
           hath
           from
           all
           eternity
           determined
           :
           and
           consequently
           ,
           that
           Fortune
           is
           but
           a
           Chimera
           ,
           hatch'd
           in
           the
           brain
           out
           of
           an
           Error
           of
           human
           understanding
           ,
           and
           nourished
           by
           popular
           superstition
           .
           For
           ,
           we
           cannot
           desire
           any
           thing
           ,
           unless
           we
           first
           think
           the
           same
           to
           be
           some
           way
           or
           other
           possible
           :
           nor
           can
           we
           think
           those
           things
           to
           be
           possible
           ,
           that
           depend
           not
           upon
           us
           ,
           unless
           so
           far
           as
           we
           imagine
           them
           to
           depend
           upon
           Fortune
           ,
           and
           that
           the
           like
           have
           hapned
           in
           times
           past
           .
           But
           this
           opinion
           proceeds
           only
           from
           hence
           ,
           that
           we
           
             know
             not
          
           all
           the
           Causes
           that
           concurr
           to
           single
           Effects
           .
           For
           ,
           when
           a
           thing
           that
           we
           have
           apprehended
           to
           depend
           upon
           Fortune
           ,
           and
           so
           to
           be
           possible
           ,
           succeeds
           not
           :
           that
           is
           a
           certain
           sign
           ,
           that
           some
           one
           of
           the
           Causes
           necessary
           to
           make
           it
           succeed
           or
           come
           to
           pass
           ,
           
           hath
           been
           wanting
           ;
           and
           consequently
           ,
           that
           the
           same
           was
           absolutely
           impossible
           ;
           as
           also
           that
           the
           like
           event
           ,
           that
           is
           such
           a
           one
           to
           the
           production
           whereof
           the
           like
           necessary
           Cause
           was
           wanting
           ,
           hath
           never
           come
           to
           pass
           .
           So
           that
           had
           we
           not
           been
           ignorant
           of
           that
           deficient
           Cause
           ,
           we
           never
           had
           thought
           that
           event
           to
           be
           possible
           ,
           nor
           by
           consequence
           ever
           desired
           it
           .
        
         
           
           We
           are
           therefore
           utterly
           to
           renounce
           that
           vulgar
           absurdity
           ,
           that
           there
           is
           in
           the
           World
           a
           certain
           Power
           called
           Fortune
           ,
           that
           makes
           things
           to
           happen
           or
           not
           to
           hapen
           as
           she
           pleaseth
           :
           and
           in
           the
           ●oom
           thereof
           to
           establish
           this
           great
           verity
           ,
           that
           all
           things
           are
           directed
           by
           
             Divine
             Providence
          
           ,
           whose
           decree
           is
           so
           infallible
           and
           immutable
           ,
           that
           excepting
           those
           things
           which
           the
           same
           decree
           hath
           left
           to
           depend
           upon
           our
           Will
           ,
           we
           ought
           to
           think
           ,
           that
           in
           respect
           of
           Vs
           ,
           nothing
           doth
           or
           can
           come
           to
           pass
           ,
           that
           is
           not
           necessary
           ,
           and
           in
           some
           measure
           fatal
           :
           so
           that
           we
           cannot
           without
           error
           desire
           any
           thing
           should
           come
           to
           pass
           otherwise
           than
           it
           doth
           .
           But
           forasmuch
           as
           our
           desires
           for
           the
           most
           part
           extend
           to
           things
           that
           depend
           neither
           wholy
           upon
           us
           ,
           nor
           wholy
           upon
           others
           :
           therefore
           we
           ought
           in
           them
           to
           distinguish
           exactly
           what
           dependeth
           intirely
           upon
           ourselves
           ,
           
           that
           so
           we
           may
           extend
           our
           desires
           to
           that
           alone
           .
           And
           as
           for
           the
           rest
           ;
           though
           we
           ought
           to
           look
           upon
           the
           success
           as
           fatal
           and
           immutable
           ,
           lest
           we
           place
           our
           desire
           thereupon
           :
           yet
           ought
           we
           also
           seriously
           to
           weigh
           and
           consider
           the
           reasons
           that
           suggest
           more
           or
           less
           hope
           ,
           that
           they
           may
           serve
           to
           direct
           our
           actions
           accordingly
           .
           For
           reason
           requires
           we
           should
           follow
           the
           more
           probable
           and
           safe
           way
           to
           our
           end
           :
           and
           when
           we
           have
           done
           so
           ;
           whatever
           the
           Event
           be
           ,
           we
           ought
           contentedly
           to
           acquiesce
           in
           this
           ,
           that
           we
           have
           done
           what
           our
           Vnderstanding
           judged
           to
           be
           best
           .
           And
           truely
           when
           we
           have
           learned
           thus
           to
           distinguish
           
             Providence
             Divine
          
           from
           Fortune
           ,
           we
           shall
           easily
           acquire
           a
           habit
           of
           directing
           our
           desires
           in
           such
           a
           manner
           ,
           that
           because
           the
           accomplishment
           of
           them
           depends
           upon
           ourselves
           only
           ,
           they
           may
           alwaies
           afford
           us
           full
           satisfaction
           .
           
        
         
           But
           
             doe
             we
             not
             here
             intangle
             ourselves
             in
             great
             difficulties
             ,
             by
             endevoring
             thus
             to
             reconcile
             this
          
           eternal
           Preordination
           of
           God
           ,
           
             to
             the
          
           Liberty
           
             of
             our
          
           Will
           ?
           we
           doe
           ,
           I
           confess
           ;
           but
           conceive
           withall
           ,
           that
           we
           may
           disentangle
           ourselves
           again
           ,
           by
           remembring
           ,
           that
           
             our
             Vnderstanding
          
           is
           finite
           ,
           but
           the
           power
           of
           God
           by
           which
           He
           hath
           from
           eternity
           not
           only
           foreknown
           all
           
           things
           that
           are
           or
           can
           possibly
           be
           ,
           but
           also
           willed
           and
           preordained
           them
           so
           to
           be
           ,
           is
           infinite
           :
           and
           then
           that
           it
           is
           enough
           for
           us
           ,
           clearly
           and
           distinctly
           to
           know
           that
           this
           infinite
           Power
           is
           essentialy
           in
           God
           ;
           but
           too
           much
           for
           us
           so
           to
           comprehend
           the
           same
           ,
           as
           to
           see
           in
           what
           manner
           it
           leaveth
           the
           actions
           of
           Men
           undermined
           and
           free
           .
           For
           of
           the
           Liberty
           or
           indifferency
           that
           is
           in
           us
           ,
           we
           are
           all
           so
           conscious
           within
           ourselves
           ,
           that
           there
           is
           nothing
           we
           can
           comprehend
           more
           evidently
           ,
           more
           perfectly
           .
           And
           it
           were
           absurd
           ,
           because
           we
           cannot
           comprehend
           one
           thing
           which
           we
           know
           to
           be
           of
           its
           own
           nature
           incomprehensible
           to
           us
           ;
           therefore
           to
           doubt
           of
           another
           which
           we
           do
           intimately
           comprehend
           ,
           and
           by
           daily
           experience
           find
           to
           be
           in
           ourselves
           .
        
         
           Again
           ,
           since
           we
           thus
           know
           most
           certainly
           ,
           that
           all
           our
           Errors
           depend
           upon
           our
           Will
           ;
           
           
             is
             it
             not
             wonderfully
             strange
             that
             we
             are
             ever
          
           deceived
           ,
           
             when
             no
             Man
             is
          
           willing
           
             to
             be
             deceived
          
           ▪
           'T
           is
           so
           indeed
           ;
           but
           nevertheless
           the
           Problem
           seems
           capable
           of
           solution
           by
           considering
           ,
           that
           it
           is
           one
           thing
           to
           be
           willing
           to
           be
           deceived
           ,
           and
           another
           to
           be
           willing
           to
           give
           assent
           to
           those
           things
           wherein
           it
           hapens
           that
           error
           is
           found
           .
           And
           though
           there
           be
           no
           Man
           ,
           who
           is
           expresly
           willing
           to
           be
           deceived
           :
           
           yet
           there
           is
           scarcely
           any
           ,
           who
           is
           not
           often
           willing
           to
           assent
           to
           those
           things
           wherein
           error
           is
           ,
           unknown
           to
           him
           ,
           contained
           .
           Yea
           it
           often
           falls
           out
           ;
           that
           the
           very
           desire
           of
           attaining
           to
           truth
           ,
           causeth
           those
           who
           do
           not
           rightly
           know
           by
           what
           way
           it
           is
           to
           be
           attained
           ,
           to
           give
           judgment
           of
           things
           they
           do
           not
           clearly
           perceive
           ,
           and
           so
           to
           err
           .
           So
           that
           the
           summe
           of
           all
           this
           perplex
           and
           intricate
           matter
           is
           this
           ,
           that
           
             Error
             ariseth
             from
             our
             assent
             to
             things
             whose
             truth
             or
             falsity
             ,
             good
             or
             evil
             ,
             we
             have
             not
             clearly
             and
             distinctly
             discerned
             .
          
           For
           ,
           since
           God
           cannot
           without
           impious
           absurdity
           be
           imagined
           to
           be
           Author
           of
           deceipt
           ,
           the
           faculty
           He
           hath
           given
           us
           of
           perceiving
           and
           discerning
           ,
           cannot
           naturaly
           tend
           to
           falsity
           :
           as
           neither
           can
           our
           faculty
           of
           assenting
           ,
           that
           is
           our
           will
           ,
           when
           it
           extends
           itself
           only
           to
           those
           things
           that
           are
           clearly
           perceived
           .
           Whence
           it
           follows
           ,
           that
           to
           
             direct
             our
             desires
             aright
          
           ,
           our
           main
           business
           must
           be
           to
           imploy
           our
           Vnderstanding
           or
           faculty
           of
           discerning
           ,
           strictly
           and
           attentively
           to
           examine
           and
           consider
           the
           goodness
           of
           the
           objects
           ,
           before
           we
           determin
           our
           Will
           upon
           them
           :
           wherein
           doth
           chiefly
           consist
           the
           use
           of
           all
           Moral
           Wisedom
           ,
           and
           whereupon
           great
           part
           of
           our
           temporal
           Felicity
           dependeth
           .
        
         
         
           
           But
           do
           not
           I
           here
           propose
           a
           lesson
           very
           hard
           to
           human
           frailty
           to
           learn
           ?
           Is
           it
           not
           extremely
           difficult
           thus
           accurrately
           and
           calmly
           to
           examine
           things
           ,
           when
           the
           imagination
           is
           vehemently
           commoved
           by
           the
           object
           of
           some
           more
           violent
           passion
           ,
           and
           the
           judgment
           strongly
           surprised
           ?
           I
           acknowledge
           it
           to
           be
           difficult
           indeed
           :
           but
           this
           difficulty
           hath
           its
           proper
           Remedy
           ,
           namely
           Premeditation
           and
           Deliberation
           .
           I
           find
           in
           myself
           (
           and
           so
           do
           all
           Men
           ,
           I
           believe
           )
           that
           the
           motions
           raised
           in
           my
           blood
           by
           the
           objects
           of
           my
           affections
           ,
           doe
           so
           promptly
           follow
           upon
           the
           first
           impressions
           made
           by
           them
           in
           my
           brain
           ,
           and
           from
           the
           mechanical
           disposition
           of
           the
           organs
           of
           my
           body
           ,
           though
           my
           Soul
           contribute
           nothing
           toward
           their
           advancement
           ,
           but
           continues
           indifferent
           ;
           that
           all
           the
           wisedom
           I
           can
           call
           to
           my
           assistance
           ,
           is
           not
           sufficient
           to
           resist
           and
           arrest
           them
           .
           And
           others
           there
           are
           ,
           I
           know
           ,
           who
           being
           naturaly
           propens
           to
           the
           commotions
           of
           Joy
           ,
           or
           of
           Commiseration
           ,
           or
           Terror
           ,
           or
           Anger
           ;
           have
           not
           the
           power
           to
           refrain
           themselves
           from
           swooning
           ,
           or
           tears
           ,
           or
           trembling
           ,
           or
           heat
           of
           blood
           ,
           whenever
           their
           Phansy
           is
           vehemently
           assaulted
           by
           objects
           apt
           to
           excite
           those
           Passions
           .
           Nay
           ,
           as
           if
           all
           Mankind
           were
           equaly
           subject
           to
           the
           same
           defect
           ,
           it
           is
           held
           for
           
           a
           Maxim
           ,
           that
           
             the
             firs●
             motions
             of
             our
             passions
             are
             not
             in
             our
             power
             .
          
           And
           yet
           notwithstanding
           ,
           this
           so
           universal
           defect
           is
           not
           incurable
           by
           Premeditation
           and
           care
           .
           When
           therefore
           we
           first
           feel
           any
           such
           strong
           commotion
           of
           our
           blood
           ,
           we
           ought
           to
           be
           premonished
           and
           to
           remember
           ,
           that
           all
           things
           that
           offer
           themselves
           to
           the
           imagination
           ,
           respect
           only
           the
           deception
           of
           the
           Reasonable
           Soul
           ,
           and
           to
           perswade
           her
           that
           the
           reasons
           which
           serve
           to
           recommend
           the
           object
           of
           her
           passion
           ,
           are
           far
           more
           firm
           and
           considerable
           than
           in
           reality
           they
           are
           :
           and
           on
           the
           contrary
           ,
           that
           those
           which
           serve
           to
           discommend
           it
           ,
           are
           much
           weaker
           and
           less
           considerable
           than
           in
           truth
           they
           are
           .
           And
           when
           Passion
           comes
           at
           length
           to
           perswade
           us
           to
           do
           those
           things
           whose
           execution
           admits
           of
           any
           the
           least
           pause
           or
           delay
           :
           we
           must
           remember
           to
           abstain
           from
           giving
           judgment
           concerning
           them
           ,
           much
           less
           assent
           to
           them
           ,
           and
           to
           avert
           our
           cogitations
           to
           other
           things
           ,
           untill
           time
           and
           quiet
           have
           wholy
           composed
           the
           commotion
           in
           our
           blood
           .
           Finaly
           ,
           when
           heat
           of
           passion
           inciteth
           us
           to
           actions
           that
           allow
           little
           or
           no
           time
           for
           counsel
           or
           deliberation
           ;
           in
           this
           case
           we
           are
           to
           convert
           our
           will
           chiefly
           upon
           following
           those
           reasons
           that
           are
           contrary
           to
           what
           that
           passion
           
           suggesteth
           ,
           although
           they
           appear
           less
           valid
           .
           So
           when
           an
           Enemy
           invades
           us
           unexpectedly
           ,
           that
           suddain
           occasion
           permits
           us
           not
           to
           take
           time
           for
           deliberation
           whether
           of
           the
           three
           is
           best
           ,
           to
           resist
           ,
           to
           submit
           ,
           or
           to
           fly
           .
           Here
           therefore
           ,
           when
           we
           feel
           ourselves
           surprised
           with
           fear
           ;
           we
           should
           endeavor
           to
           avert
           our
           thoughts
           from
           the
           considerat●on
           of
           the
           danger
           ,
           and
           fix
           them
           upon
           the
           reasons
           for
           which
           there
           is
           greater
           security
           and
           honor
           in
           resistence
           than
           in
           flight
           :
           and
           on
           the
           contrary
           ,
           when
           we
           perceive
           ourselves
           to
           be
           by
           anger
           and
           desire
           of
           revenge
           provoked
           to
           rush
           turiously
           upon
           him
           who
           assaults
           us
           ;
           we
           must
           remember
           to
           think
           ,
           that
           it
           is
           great
           imprudence
           to
           precipitate
           ones
           self
           into
           manifest
           danger
           ,
           when
           safety
           may
           be
           obtained
           without
           infamy
           :
           and
           where
           we
           are
           inferior
           to
           the
           Aggressor
           in
           point
           of
           strength
           ,
           there
           we
           are
           likewise
           to
           consider
           ,
           that
           it
           is
           better
           to
           retreat
           honorably
           ,
           or
           to
           consent
           to
           terms
           of
           submission
           ,
           than
           like
           a
           wild
           beast
           to
           expose
           ourselves
           to
           certain
           death
           .
           This
           therefore
           I
           ought
           to
           prescribe
           to
           my self
           ,
           as
           a
           
             Third
             Pancreston
          
           or
           
             Vniversal
             Antidote
          
           against
           the
           incommodities
           impendent
           from
           Passions
           ;
           viz.
           to
           give
           myself
           time
           for
           deliberation
           ,
           where
           the
           occasion
           will
           allow
           it
           :
           and
           
           where
           it
           will
           not
           ,
           there
           to
           convert
           my
           thought
           chiefly
           upon
           the
           reasons
           that
           contradict
           the
           suggestions
           of
           my
           passion
           :
           and
           alwaies
           to
           remember
           that
           the
           reasons
           that
           offer
           themselves
           to
           recommend
           the
           object
           of
           my
           passion
           ,
           are
           not
           realy
           so
           valid
           and
           considerable
           ,
           as
           my
           imagination
           represents
           them
           to
           be
           .
           Nor
           doth
           this
           counsel
           seem
           difficult
           to
           be
           put
           in
           practise
           ,
           especialy
           by
           considerate
           Men
           and
           such
           who
           are
           wont
           to
           make
           serious
           reflections
           upon
           their
           actions
           .
        
         
           But
           what
           need
           I
           thus
           perplex
           my
           thoughts
           in
           searching
           for
           Medicins
           to
           mitigate
           the
           violence
           of
           Passions
           ,
           
           when
           there
           is
           one
           singular
           Remedy
           infallibly
           sufficient
           to
           secure
           us
           from
           all
           the
           Evils
           they
           can
           possibly
           occasion
           ,
           and
           that
           is
           the
           
             constant
             exercise
             of
             Vertue
          
           ?
           For
           ,
           seeing
           that
           the
           internal
           commotions
           of
           the
           Reasonable
           Soul
           touch
           us
           more
           neerly
           ,
           and
           by
           consequence
           are
           much
           more
           prevalent
           over
           us
           ,
           than
           the
           affections
           of
           the
           Sensitive
           ,
           which
           though
           different
           from
           ,
           are
           yet
           many
           times
           conjoyned
           with
           them
           :
           most
           certain
           it
           is
           ,
           that
           all
           the
           tumults
           raised
           in
           the
           Sensitive
           ,
           have
           no
           power
           to
           perturb
           the
           tranquillity
           of
           her
           Superior
           ,
           the
           Rational
           ,
           provided
           she
           have
           reason
           to
           be
           in
           peace
           and
           content
           within
           herself
           ;
           but
           serve
           rather
           
           to
           augment
           her
           Joy
           ,
           by
           giving
           her
           occasions
           to
           know
           and
           delight
           in
           her
           own
           perfection
           ,
           as
           often
           as
           she
           finds
           herself
           much
           above
           any
           the
           least
           discomposure
           or
           disturbance
           from
           them
           .
           And
           that
           she
           may
           be
           thus
           content
           within
           herself
           ,
           she
           need
           do
           no
           more
           but
           intirely
           addict
           herself
           to
           the
           love
           and
           persuit
           of
           Virtue
           .
           For
           ,
           whoever
           hath
           so
           lived
           ,
           that
           his
           conscience
           cannot
           accuse
           him
           of
           ever
           neglecting
           to
           do
           those
           things
           which
           he
           judged
           to
           be
           best
           (
           which
           is
           exactly
           to
           follow
           the
           conduct
           of
           Virtue
           )
           this
           Man
           doth
           from
           thence
           receive
           that
           
             intellectual
             joy
          
           and
           satisfaction
           ,
           which
           is
           of
           such
           soveraign
           power
           to
           make
           him
           happy
           ,
           that
           the
           most
           violent
           commotions
           of
           his
           affections
           can
           never
           be
           of
           force
           enough
           to
           perturb
           the
           tranquility
           of
           his
           Soul
           ;
           and
           which
           being
           the
           
             Summum
             Bonum
          
           of
           human
           life
           ,
           is
           not
           to
           be
           attained
           (
           as
           Seneca
           from
           his
           oracle
           Epicurus
           most
           judiciously
           observes
           ,
           Epist.
           23.
           )
           
             nisi
             ex
             bona
             conscientia
             ,
             ex
             honestis
             consiliis
             ,
             ex
             rectis
             actionibus
             ,
             ex
             contemptu
             fortuitorum
             ,
             ex
             placido
             vitae
             ac
             continuo
             tenore
             unam
             prementis
             viam
             .
          
           Nor
           is
           there
           indeed
           any
           other
           internal
           satisfaction
           or
           joy
           belonging
           to
           the
           Rational
           Soul
           ,
           but
           what
           she
           thus
           formeth
           to
           herself
           out
           of
           herself
           ;
           and
           what
           can
           therefore
           be
           no
           more
           interrupted
           
           than
           she
           can
           be
           destroyed
           :
           the
           assurance
           whereof
           made
           the
           fame
           Seneca
           say
           (
           Epist.
           27.
           )
           
             Sola
             virtus
             praestat
             gaudium
             perpetuum
             ,
             securum
             :
             etiam
             si
             quid
             obstat
             ,
             nubium
             modo
             intervenit
             ,
             quae
             infra
             feruntur
             ,
             nec
             unquam
             diem
             vincunt
             .
          
        
         
           And
           these
           ,
           
             my
             dear
             friend
          
           ,
           
           are
           some
           of
           those
           Philosophical
           considerations
           upon
           which
           I
           sometimes
           reflect
           (
           as
           I
           lately
           told
           you
           )
           as
           Universal
           and
           Efficacious
           Remedies
           against
           vain
           desires
           suggested
           by
           our
           Passions
           ,
           and
           the
           various
           Evils
           to
           which
           they
           usualy
           expose
           us
           .
           Which
           now
           you
           have
           with
           so
           great
           patience
           heard
           ;
           't
           is
           fit
           I
           should
           gratefully
           resign
           you
           to
           a
           more
           profitable
           conversation
           with
           your
           own
           thoughts
           ,
           which
           I
           know
           to
           be
           for
           the
           most
           part
           imployed
           in
           the
           study
           of
           things
           noble
           and
           worthy
           your
           excellent
           wit.
           But
           first
           ,
           lest
           you
           should
           think
           I
           do
           it
           somwhat
           abruptly
           ,
           and
           by
           omitting
           to
           prescribe
           also
           
             Special
             Preservatives
          
           proper
           to
           the
           excesses
           of
           each
           particular
           Affection
           ,
           end
           this
           discourse
           before
           I
           have
           finished
           it
           :
           suffer
           me
           in
           a
           word
           to
           advertise
           you
           ,
           that
           I
           make
           this
           omission
           ,
           not
           from
           incogitancy
           ,
           nor
           out
           of
           weariness
           ,
           but
           only
           for
           your
           greater
           benefit
           .
           For
           ,
           being
           of
           opinion
           ,
           that
           the
           Ethicks
           of
           Epicurus
           are
           (
           after
           Holy
           writ
           )
           the
           best
           Dispensatory
           I
           have
           hitherto
           read
           ,
           
           of
           Natural
           Medicines
           for
           all
           distempers
           incident
           to
           the
           mind
           of
           Man
           :
           I
           conceive
           ,
           I
           may
           do
           you
           better
           service
           by
           recommending
           that
           Book
           to
           your
           serious
           perusal
           ,
           than
           by
           writing
           less
           accurately
           of
           the
           same
           most
           weighty
           argument
           .
           This
           therefore
           I
           now
           do
           ;
           not
           doubting
           but
           that
           in
           the
           Morals
           of
           that
           grave
           and
           profound
           Philosopher
           ,
           you
           will
           find
           as
           good
           Precepts
           for
           the
           moderating
           your
           Passions
           ,
           as
           
             Human
             wisedom
          
           can
           give
           .
        
         
           FINIS
           .
        
         
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A59161-e10840
           
             Article
             1.
             
             First
             Supposition
             ,
             that
             a
             Sensitive
             Soul
             is
             Corporeal
             .
          
           
             Art.
             2.
             
             Two
             reasons
             of
             that
             supposition
             .
          
           
             Art.
             3.
             
             Second
             Supposition
             ,
             that
             the
             substance
             of
             a
             sensitive
             Soul
             is
             fiery
             .
          
           
             Art.
             4.
             
             Because
             life
             is
             s●ated
             principaly
             in
             the
             blood
             ;
             and
             can
             no
             more
             than
             fire
             subsist
             without
             perpetual
             aliment
             and
             ventilation●
          
           
             Art.
             5.
             
             Because
             it
             seems
             to
             be
             first
             formed
             of
             the
             most
             spiritual
             particles
             of
             the
             same
             seminal
             matter
             ,
             of
             which
             the
             Body
             it self
             is
             made
             .
          
           
             Art.
             6.
             
             A
             Sensitive
             Soul
             imagined
             to
             be
             of
             the
             same
             Figure
             also
             with
             the
             Body
             wherein
             it
             is
             contained
             .
          
           
             Art.
             7.
             
             That
             the
             Existence
             of
             a
             Sensitive
             Soul
             doth
             ,
             as
             that
             of
             Flame
             ,
             depend
             intirely
             upon
             Motion
             .
          
           
             Art.
             8.
             
             That
             the
             first
             operation
             of
             a
             Sensitive
             
          
           
             Soul
             ,
             is
             the
             Formation
             of
             the
             Body
             ,
             according
             to
             the
             modell
             preordained
             by
             Nature
             .
          
           
             Art.
             9.
             
             A
             recapitulation
             of
             the
             premises
             .
          
           
             Art.
             10.
             
             The
             Faculties
             and
             Organs
             of
             a
             Sensitive
             Soul
             ,
             reciprocaly
             inservient
             each
             to
             other
             .
          
           
             Art.
             11.
             
             A
             two
             fold
             desire
             or
             inclination
             congenial
             to
             a
             Sensitive
             Soul
             ;
             viz.
             of
             
               self
               preservation
            
             ,
             and
             Propagation
             of
             her
             kind
             .
          
           
             Art.
             12.
             
             To
             what
             various
             Mutations
             and
             irregular
             Commotions
             a
             Sensitive
             Soul
             is
             subject
             from
             her
             own
             Passions
             ▪
             
          
           
             Art.
             13.
             
             From
             the
             temperament
             and
             diseases
             of
             the
             Body
             .
          
           
             Art.
             14.
             
             From
             various
             imp●essions
             of
             
               s●●sible
               object●
            
             ,
             and
             exorbitant
             motions
             of
             the
             Animal
             spirits
             .
          
           
             Art.
             15.
             
             The
             various
             Gestures
             of
             a
             Sensi●ive
             Soul
             ,
             respective
             to
             the
             impressions
             of
             external
             objects
             variously
             affecting
             her
             .
          
           
             Art.
             16.
             
             An
             Enquiry
             concerning
             the
             Knowledge
             whereby
             Brutes
             are
             directed
             ●●
             actions
             vol●ntary
             .
          
           
             Art.
             17.
             
             The
             Knowledge
             of
             Brutes
             ,
             either
             Innate
             or
             Acquired
             .
          
           
             Art.
             18.
             
             That
             Brutes
             are
             directed
             only
             by
             
               natural
               instinct
            
             ,
             in
             all
             actions
             that
             conduce
             either
             to
             their
             own
             preservation
             ,
             or
             to
             the
             propagation
             of
             their
             species
             :
             not
             by
             Reason
             .
          
           
             Art.
             19.
             
             Nor
             
               Material
               Necessity
            
             .
          
        
         
           Notes for div A59161-e15340
           
             Art̄
             .
             1.
             
             The
             Excellency
             of
             a
             Rational
             Soul.
             
          
           
             Art.
             2.
             
             Manifest
             from
             her
             proper
             Objects
             .
          
           
             Art.
             3.
             
             And
             Acts.
             
          
           
             Art.
             4
             ▪
             Life
             and
             Sense
             depend
             not
             on
             the
             the
             Rational
             Soul
             of
             man.
             
          
           
             Art.
             5.
             
             And
             therefore
             he
             〈◊〉
             to
             have
             also
             a
             Sensitive
             Soul.
             
          
           
             Art.
             6.
             
             That
             there
             are
             in
             every
             individual
             Man
             two
             distinct
             Souls
             coexistent
             ,
             argued
             from
             the
             
               civil
               warr
            
             observed
             betwixt
             them
             .
          
           
             Art.
             7.
             
             The
             Causes
             of
             that
             warr
             .
          
           
             Art.
             8.
             wherein
             somtimes
             the
             Sensitive
             appetite
             prevails
             .
          
           
             Art.
             9.
             
             And
             sometimes
             the
             Rational
             .
          
           
             Art
             10.
             
             That
             the
             Rational
             Soul
             is
             created
             ▪
             immediately
             by
             God.
             
          
           
             Art.
             11.
             
             The
             resemblance
             betwixt
             Father
             and
             Son
             ,
             imputed
             to
             the
             Sensitive
             Soul.
             
          
           
             Art.
             12.
             
             The
             Rational
             Soul
             seated
             in
             that
             part
             of
             the
             brain
             which
             serves
             to
             Imagination
             .
          
           
             Art.
             13.
             
             And
             there
             connexed
             to
             the
             Sensitive
             by
             the
             will
             of
             her
             Creator
             .
          
           
             Art.
             14.
             
             Where
             how
             she
             exerciseth
             her
             faculty
             of
             judging
             of
             the
             images
             of
             things
             formed
             in
             the
             Imagination
             ,
             seems
             to
             be
             inexplicable
             .
          
        
         
           Notes for div A59161-e18940
           
             Art.
             1
             ▪
             A
             two-fold
             state
             of
             the
             
               Sensitive
               Soul.
               viz.
            
             of
             tranquillity
             .
          
           
             Art.
             2.
             
             And
             Perturbation
             .
          
           
             Art.
             3.
             
             The
             first
             ,
             most
             observable
             in
             sleep
             ,
             and
             when
             objects
             appear
             indifferent
             .
          
           
             Art.
             4.
             
             The
             other
             ,
             manifest
             in
             all
             Passion
             .
          
           
             Art.
             5.
             
             That
             in
             the
             state
             of
             Perturbation
             ,
             the
             Sensitive
             Soul
             va●●●th
             her
             Gestures
             ,
             by
             Contraction
             or
             Expansion
             .
          
           
             Art.
             6.
             
             We
             are
             not
             moved
             to
             Passion
             ,
             by
             Good
             or
             Evil
             ,
             but
             only
             when
             we
             conceive
             the
             same
             to
             concern
             our selves
             in
             particular
             .
          
           
             Art.
             7.
             
             All
             Passions
             distinguished
             into
             
               Physical
               ,
               Metaphysical
            
             ,
             and
             Moral
             .
          
           
             Art.
             8.
             
             What
             are
             passions
             Physical
             .
          
           
             Art.
             9.
             
             What
             Metaphysical
             .
          
           
             Art.
             10.
             
             And
             what
             Moral
             .
          
           
             Art.
             11.
             
             All
             Passions
             referred
             to
             Pleasure
             or
             Pain
             .
          
           
             Art.
             12.
             
             And
             all
             their
             Motions
             ,
             to
             Contraction
             and
             Eff
          
           
             Art.
             13.
             
             Wherein
             consist
             Pleasure
             and
             displeasure
             of
             sense
             .
          
           
             Art.
             14.
             
             A
             rehearsal
             of
             the
             heads
             handled
             in
             this
             Section
             .
          
        
         
           Notes for div A59161-e21730
           
             Art.
             11.
             
             Why
             Men
             have
             not
             been
             able
             to
             observe
             all
             Passions
             incident
             to
             the
             Sensitive
             Soul.
             
          
           
             Art.
             2.
             
             The
             Passions
             best
             distinguished
             by
             having
             respect
             to
             the
             circumstances
             of
             Time.
             
          
           
             Art.
             3.
             
             Admiration
             .
          
           
             Art.
             4.
             
             Which
             causeth
             no
             commotion
             in
             the
             heart
             and
             blood
             .
          
           
             Art.
             5.
             
             And
             yet
             is
             dangerous
             ,
             when
             immoderate
             .
          
           
             Art
             6.
             
             Estimation
             and
             Contempt
             .
          
           
             Art.
             7.
             
             Both
             consequents
             of
             Admiration
             .
          
           
             Art.
             8.
             
             That
             there
             is
             no
             just
             cause
             for
             a
             man
             to
             have
             a
             high
             value
             for
             himself
             but
             the
             
               right
               use
            
             of
             his
             free-will
             .
          
           
             Art
             9.
             
             Pride
             .
          
           
             Art.
             10.
             
             Humility
             ▪
             
          
           
             Virtuous
             ▪
             
          
           
             Art
             11.
             
             Vicious
             or
             Dejection
             of
             Spirit
             .
          
           
             Art.
             12.
             
             Shame
             and
             Impudence
             ▪
             
          
           
             Art.
             13.
             
             That
             Pride
             and
             its
             contrary
             ,
             Abjectness
             of
             Spirit
             ,
             are
             notonly
             Vices
             but
             Passions
             also
             .
          
           
             Art.
             14.
             
             Love
             and
             hatred
             .
          
           
             Art.
             15.
             
             Defined
             .
          
           
             Art.
             16.
             
             Love
             ,
             not
             well
             distinguished
             into
             Benevolence
             and
             concupiscence
             .
          
           
             Art.
             17.
             
             But
             by
             the
             various
             degrees
             of
             E●●imation
             .
          
           
             Art.
             18.
             
             That
             there
             are
             not
             so
             many
             distinct
             sorts
             of
             Love
             ,
             as
             of
             objects
             to
             excite
             it
             .
          
           
             Art
             19.
             
             Hatred
             less
             various
             than
             Love.
             
          
           
             Art.
             20.
             
             Desire
             ,
             alwaies
             a
             Consequent
             of
             Love.
             
          
           
             Art.
             21.
             
             But
             not
             alwayes
             Concomitant
             of
             it
             .
          
           
             Art.
             22.
             
             The
             Motions
             of
             the
             Soul
             and
             Spirits
             in
             Love
             ,
             and
             their
             Symtoms
             .
          
           
             Art.
             23.
             
             The
             Motions
             of
             the
             Soul
             and
             Spirits
             in
             desire
             .
          
           
             Art.
             24.
             
             The
             Motions
             of
             the
             Spirits
             and
             blood
             in
             Hatred
             .
          
           
             Art.
             25.
             
             Hate
             alwaies
             accompanied
             ▪
             with
             Sadness
          
           
             Art.
             26.
             
             Hope
             and
             Fear
             .
          
           
             Art.
             27.
             
             Pusillanimity
             and
             Courage
             .
          
           
             Art.
             28.
             
             Emulation
             ,
             a
             species
             of
             Magnanimity
             .
          
           
             Art.
             ●●
             .
             Confidence
             ▪
             and
             Despair
             .
          
           
             Art.
             30
             ▪
             Doubting
             .
          
           
             Art.
             31
             ▪
             Remorse
             and
             acquiescence
          
           
             Art.
             32.
             
             ▪
             The
             Motions
             of
             the
             Soul
             and
             Spirits
             in
             Hope
             .
          
           
             Art.
             33.
             
             The
             Motions
             of
             the
             Soul
             and
             Spirits
             in
             Fear
             .
          
           
             Art.
             34.
             
             The
             Motions
             in
             Desperation
             .
          
           
             Art.
             35.
             
             Joy.
             
          
           
             Art.
             36.
             
             The
             various
             Degrees
             of
             Ioy
             and
             their
             names
             .
          
           
             Art
             37.
             
             The
             various
             Degrees
             of
             Grief
             ,
             and
             their
             names
             .
          
           
             Art.
             35.
             
             Envy
             and
             Pitty
             .
          
           
             Art.
             39.
             
             Generous
             men
             most
             inclined
             to
             Commiseration
             ;
             and
             why
             .
          
           
             Art.
             40.
             
             Commiseration
             ,
             a
             species
             of
             Grief
             mixed
             with
             Benevolence
             .
          
           
             Art.
             41
             ▪
             Envy
             ,
             a
             sort
             of
             Grief
             mixed
             with
             Hate
             .
          
           
             Art.
             42.
             
             Acquiescence
             of
             mind
             ,
             a
             kind
             of
             Ioy.
             
          
           
             Art.
             43.
             
             Repentance
             ,
             a
             species
             of
             Grief
             ,
             but
             allayd
             with
             somthing
             of
             Ioy.
             
          
           
             〈◊〉
             44.
             ●avour
             .
          
           
             〈◊〉
             45.
             
             Gratitude
             .
          
           
             Art.
             46.
             
             Indignation
             .
          
           
             Art.
             47.
             
             Anger
             .
          
           
             Art.
             48.
             
             Two
             sorts
             of
             Anger
             ;
             one
             ,
             Harmless
             the
             other
             Revengefull
             .
          
           
             Art.
             49.
             
             Glory
             and
             Shame
             .
          
           
             Art.
             50.
             
             The
             Motions
             of
             the
             Soul
             and
             spirits
             i●
             Ioy.
             
          
           
             Art
             51.
             
             Laughter
             .
          
           
             Art.
             52.
             
             The
             occasions
             of
             Laughter
             .
          
           
             Art
             53.
             
             Laughter
             out
             of
             Indignation
             .
          
           
             Art.
             ●4
             .
             A
             rare
             example
             of
             involuntary
             Laughter
             .
          
           
             Art.
             55.
             
             A
             conjecture
             concerning
             the
             cause
             thereof
             .
          
           
             Art.
             56.
             
             The
             Motions
             and
             Effects
             of
             Sorrow
             .
          
           
             Art.
             57.
             
             Sighs
             and
             Tears
             .
          
           
             Art.
             58.
             
             Whence
             Tears
             flow
             .
          
           
             Art.
             59.
             
             How
             they
             are
             expressed
             .
          
           
             Art.
             60.
             
             The
             reason
             of
             weeping
             for
             Ioy.
             
          
           
             Art.
             61.
             
             Why
             Infants
             and
             Old
             men
             are
             more
             〈◊〉
             prone
             than
             others
             to
             shed
             tears
             .
          
           
             Art.
             62.
             
             The
             reason
             of
             Sighing
             and
             Sobbing
             .
          
           
             Art.
             63.
             
             The
             Motions
             and
             Symptoms
             of
             Anger
             .
          
           
             Art.
             64.
             ●xcess
             of
             Anger
             ,
             to
             be
             avoided
             ;
             and
             that
             chiefly
             by
             the
             help
             of
             true
             Generosity
             .
          
           
             Art.
             65.
             
             That
             of
             all
             the
             Passions
             hitherto
             considered
             ,
             only
             six
             are
             Simple
             ;
             the
             rest
             Mixed
             .
          
           
             Art.
             65.
             
             Reasons
             against
             publication
             of
             this
             discourse
             .
          
        
         
           Notes for div A59161-e34870
           
             Art.
             1.
             
             That
             all
             the
             Good
             and
             Evil
             of
             this
             life
             depends
             upon
             the
             Passions
             :
          
           
             Art
             2.
             
             Which
             yet
             were
             instituted
             by
             Nature
             as
             incitements
             to
             the
             Soul.
             
          
           
             Art.
             3.
             
             That
             we
             are
             prone
             to
             Errors
             ,
             not
             from
             want
             of
             an
             omniscious
             understanding
             :
          
           
             Art.
             4.
             
             But
             from
             our
             
               ill
               use
            
             of
             that
             understanding
             we
             have
             ,
             in
             the
             conduct
             of
             our
             desires
             suggested
             by
             passions
             .
          
           
             Art.
             5.
             
             That
             all
             Errors
             to
             which
             the
             desires
             excited
             by
             our
             Passions
             ,
             expose
             us
             ,
             arise
             from
             hence
             ,
             that
             we
             doe
             not
             sufficiently
             distinguish
             things
             that
             depend
             intirely
             upon
             ourselves
             ,
             from
             those
             that
             depend
             upon
             others
             .
          
           
             Art.
             6.
             
             And
             that
             they
             may
             be
             prevented
             by
             two
             
               General
               Remedies
            
             ,
             viz.
             Generosity
             .
          
           
             Art.
             7.
             
             And
             frequent
             reflections
             upon
             
               Providence
               Divine
            
             .
          
           
             Art.
             8.
             
             Which
             utterly
             excludeth
             Fortune
             ,
             but
             leaveth
             us
             at
             liberty
             to
             direct
             our
             desires
             .
          
           
             Art.
             9.
             
             How
             we
             may
             expedite
             our selves
             from
             the
             difficulties
             that
             seem
             to
             make
             the
             decree
             of
             
               Divine
               Providence
            
             irreconcileable
             to
             the
             liberty
             of
             our
             will.
             
          
           
             Art.
             10.
             
             How
             it
             comes
             that
             we
             are
             often
             
               deceived
               by
            
             our
             will
             ▪
             though
             we
             are
             never
             deceived
             with
             ou●
             will.
             
          
           
             Art.
             11.
             
             A
             third
             general
             Remedy
             against
             Error
             occasioned
             by
             inordinate
             Passions
             ,
             viz.
             Premeditation
             and
             Deliberation
             .
          
           
             Art.
             12.
             
             A
             fourth
             universal
             Remedy
             ,
             viz.
             the
             constant
             exercise
             of
             Vertue
             .
          
           
             Art.
             13.
             
             The
             study
             of
             
             Epicurus's
             Morals
             recommended