part xin.

Human Difcourfe fiYfl admire\h the things that are produced by Nature^ and next enquires into them, and finds out their Caufes ^ but in fome fooner^ in o- tbers later • and fomtimes evinceth thw, or arrives at the full knorvledge in a longer times, fomtimes in a fhorter.
CHAP. XIX.
Of the AffeBions .or Paffions of the Soul.
THere is befides Senfe another part of the Ir¬ rational Soul, which may becalled Affedu- ous,or Paffionatedrom the AffeSions or Paffions raifed in it. It is tllo termed the Appetite or De¬ fire, from the chief Affedion which it hath, cal¬ led Appetite or Defire • fome diftinguifii it into Concupifcible and Irafcible.
Now whereas it was already faid, that the affections which follow Senfe, are produced in the organs of Senfe, thofe which follow opinion in the Breafl; ^ hereupon there being two princi¬ pal affedtions, Pleafure, and Pain •, the firft, fa¬ miliar, and ffiitable to the Soul the other, in¬ commodious, and unfuitable to Nature. It is manifelt, that both thefe are excited, not in the Breaft only, where Pleafure, for the moft parr, comes under the name of Joy,Gladnefs, Exulta¬ tion, Mirth •, and Pain, under that of Grief, Sor¬ row, Anguifh,6'r. but alfo in the other parts, in which, when they are removed from their natu¬ ral ftate, there is raifed Pain or Grief • when they are reftored to that ftate, Pleafure.
If all -the parts could continue in their natural ftate, either there would be no affeftion, or if there were any, it muft be called Pleafure, from the 'quiet and calmnefs of that ftate. But be-' caufe either by reafon of the continual motion of principles in the Body of an Animal, fome things depart from it, others come to it ; fome are taken afunder, others put together, &c. or by reafon of the motion which is in the things round about, fome things are brought which in- finuate into them, change, invert, disjoin, &c. pain is caufed, ( from the firft occafion, as by Hunger, Thivft, Sicknefs ; from the fecond, as by burning, bruifing,wrefting,wounding,) there- fote the affection of pain feems to be firft pro¬ duced -• And withal, becaufe it is of an oppofite nature, that of averfation or avoidance of it,and of the thing that bringeth it, to which, for that reafon, is attributed the name of Ill.
Hereupon followeth a defire of exemption from pain, or of that ftate which is void of pain, and confequently of the thing by which it may be expelled, and to which, for that reafon, is given the name of Good *, and then the pain being taken away, and the thing reduced into a better, that is, into its natural ftate, pleafure is excited, and gocth along with it ; fo as there would not be pleafure, if fome kind of pain did imt go before, as is eafily obfervable even from hunger and thirft and the pleafure that is taken in eating and drinking.
For this pleafure is only rtiade, bficaufe (moft of the parts being diffipated by the aftion of the inti infecal heat, by which means thebody itfelf becomes ravify’d, all Nature deftr.oy’d, and the ftomach cfpccially grip’d, or othetwife fome lit¬
tle bodies of heat rolling about it, make it glow, whereby is caufed pain ) becaufe, 1 fay, meat cometh, and fupplieth the defect, fupports the limbs, ftoppeth the defire of eating, which ga^ peth throughout the members and the veins •, Drink comes and extinguiffies the heat, moift- neth the parts which before were dry, and re- duceth them to their firft ftate. And befides, both are made with a finooth and pleafmg fenfe of Nature, which, it is manifeft, is then abfent, when a Man eatS; not being hungry ; or drinks, not being athirftv
Thus the general affections of the Soul feera to be thefe four. Pain and Pleafure,the Extreme j Averfion and Defire, the Intermediate. 1 fay General, becaufe the reft are kinds of thefe,aiid made by opinion intervening, and may be redu¬ ced principally to Defire and Avoidance.
For Defire is particularly called Will, when the Mind wills that which it thinks, and con- ceiveth it to be good ; and Avoidance is called Avei fioi),when it turneth away from that which it thiiiketh, or conceiveth to be ill. Hereupon, Love ( for Example ) is a Will, wfiereby w« are carried to the en/oyment of fomething. Hate is an Averfion, whereby we withdraw oar- TeLves from converfing with fomething. A-. gain. Anger is nothing but Defire, whereby wc are carried on to vengeance. . Fear is an Avoid¬ ance, by which we ffirink at fome future III, and retire, as it were, within ourfelves i and , fo of the reft.
But forafmuch as Defire ( as alfo in propor¬ tion Avoidance too, ) is partly excited by Na¬ ture, and by reafon of fome Indigence, which muft necefiarily be fupplied,that Nature may be preferved ^partly isbegptten by Opinioa,which is fometimes conformable to the defign of Na¬ ture, and fo tends to remove her Indigence, as that yet it is not neceffary it ffiould be quite ta¬ ken away. Laftly,it fometimes conduces nothing either to Nature, or to the taking away of its Indigence. Hence is comes to pafs, that of De¬ fires, fome are Natural and Neceffary ; others Natural, but not Necellary ; others , neither Na¬ tural nor Neceffary, but Vain.
Natural and Neceffary are thofe, which take away, both the Indigence, and the Pain proceed¬ ing from the Indigence *, fuch is that of Meat, of Drink, of Cloathing, to expel the Cold. Na¬ tural, but not Nnceffary, are thofe which only * vary the Pleafure, but are not abfolutely Necef¬ fary to the taking away of the Pain, as thofe which are of delicate Meats, even that which is of Venereal Delights, to which Nature gives a Beginning, but from which a Man may abftain without Inconvenience. Laftly, neither Natnral nor Neceffary are thofe, which contribute no¬ thing to the taking away of any Pain, caufed by fome indigence of Nature, but are begot on^ ly by Opinion ; fuch are for Inftance, thofe of* Crowns, Statues, Ornaraeuts, Rich Cloathing, Gold, Silver, Ivory, and the like.
Moreover, it is to be obferved. That where- as Pleafure confifts in the fruition of Good, Pain in fuffering Ill ^ for this Reafon, the firft is pro¬ duced with a kind of dilatation and exaltation of the Soul, the other v;ith a contraftion and depreffion tnereof *, and therefore it is not to be wondred at, if the Soul dilates herfelf as much
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