and Fears, is no lesse in other living Creatures then in Man: and therefore Beasts also Deliberate.

Every Deliberation is then sayd to End, when that whereof they Deliberate, is either done, or thought impossible; because till then wee retain the liberty of doing, or omitting, according to our Appetite, or Aversion.

In Deliberation, the last Appetite, or Aversion, immediately adhæring to the action, or to the omission thereof, is that wee call the WILL; the Act, (not the faculty,) of Willing. And Beasts that have Deliberation, must necessarily The Will. also have Will. The Definition of the Will, given commonly by the Schooles, that it is a Rationall Appetite, is not good. For if it were, then could there be no Voluntary Act against Reason. For a Voluntary Act is that, which proceedeth from the Will, and no other. But if in stead of a Rationall Appetite, we shall say an Appetite resulting from a precedent Deliberation, then the Definition is the same that I have given here. Will therefore is the last Appetite in Deliberating. And though we say in common Discourse, a man had a Will once to do a thing, that neverthelesse he forbore to do; yet that is properly but an Inclination, which makes no Action Voluntary; because the action depends not of it, but of the last Inclination, or Appetite. Appetite. For if the intervenient Appetites, make any action Voluntary; then by the same Reason all intervenient Aversions, should make the same action Involuntary; and so one and the same action, should be both Voluntary & Involuntary. [29]

By this it is manifest, that not onely actions that have their beginning from Covetousnesse, Ambition, Lust, or other Appetites to the thing propounded; but also those that have their beginning from Aversion, or Feare of those consequences that follow the omission, are voluntary actions.

The formes of Speech by which the Passions are expressed, Formes of are partly the same, and partly different from Speech, in those, by which wee expresse our Thoughts. Passion. And first generally all Passions may be expressed Indicatively; as I love, I feare, I joy, I deliberate, I will, I command: but some of them have particular expressions by themselves, which neverthelesse are not affirmations, unlesse it be when they serve to make other inferences, besides that of

the Passion they proceed from[. Deliberation] is expressed Subjunctively; which is a speech proper to signifie suppositions, with their consequences; as, If this be done, then this will follow; and differs not from the language of Reasoning, save that Reasoning is in generall words; but Deliberation for the most part is of Particulars. The language of Desire, and Aversion, is Imperative; as Do this, forbeare that; which when the party is obliged to do, or forbeare, is Command; otherwise Prayer; or els Counsell. The language of VainGlory, of Indignation, Pitty and Revengefulness, Optative: But of the Desire to know, there is a peculiar expression called Interrogative; as, What is it, when shall it, how is it done, and why so? other language of the Passions I find none: For Cursing, Swearing, Reviling, and the like, do not signifie as Speech; but as the actions of a tongue accustomed.

These formes of Speech, I say, are expressions, or voluntary significations of our Passions: but certain signes they be not; because they may be used arbitrarily, whether they that use them, have such Passions or not. The best signes of Passions present, are either in the countenance, motions of the body, actions, and ends, or aimes, which we otherwise know the man to have.

Good and

Evill ap

And because in Deliberation, the Appetites, and Aversions are raised by foresight of the good and evill consequences, and sequels of the action whereof we Deliberate; the good or evill effect thereof dependeth on the foresight of a long chain of consequences, of which very seldome any man is able to see to the end. But for so farre as a man seeth, if the Good in those consequences, be greater than the Evill, the whole chaine is that which Writers parent. call Apparent, or Seeming Good. And contrarily, when the Evill exceedeth the Good, the whole is Apparent, or Seeming Evill: so that he who hath by Experience, or Reason, the greatest and surest prospect of Consequences, Deliberates best himselfe; and is able when he will, to give the best counsell unto others.

Continuall successe, in obtaining those things which a man from time to time desireth, that is to say, con- Felicity. tinuall prospering, is that men call FELICITY;

I mean the Felicity of this life. (For there is no such thing as

perpetuall Tranquillity of mind, while we live here; because Life it selfe is but Motion, and can never be without, Desire, [30] nor without Feare, no more than without Sense.) What kind of Felicity God hath ordained to them that devoutly honour him, a man shall no sooner know, than enjoy; being joyes, that now are as incomprehensible, as the word of Schoole-men Beatificall Vision is unintelligible.

Praise.

Magnifica

The forme of Speech whereby men signifie their opinion. of the Goodnesse of any thing, is PRAISE. That whereby they signifie the power and greatnesse of any thing, is MAGNIFYING. And that whereby they signifie the opinion they have of a mans Felicity, is by the Greeks called μακαρισμός, for which wee have no name in our tongue. And thus much is sufficient for the present purpose, to have been said of the PASSIONS.

tion.

μακαρισμός.

OF

CHAP. VII.

Of the Ends, or Resolutions of DISCOURSE.

Fall Discourse, governed by desire of Knowledge, there is at last an End, either by attaining, or by giving over. And in the chain of Discourse, wheresoever it be interrupted, there is an End for that time.

If the Discourse be meerly Mentall, it consisteth of thoughts that the thing will be, and will not be[, or] that it has been, and has not been, alternately. So that wheresoever you break off the chayn of a mans Discourse, you leave him in a Præsumption of it will be, or, it will not be; or it has been, or, has not been. All which is Opinion. And that which is alternate Appetite, in Deliberating concerning Good and Evil; the same is alternate Opinion, in the Enquiry of the truth of Past, and Future. And as the last Appetite in Deliberation, is called the Will; so the last Opinion in search of the truth

Judgement,

or Sentence final.

of Past, and Future, is called the JUDGEMENT, or Resolute and Finall Sentence of him that discourseth. And as the whole chain of Appetites alternate, in

the question of Good, or Bad, is called Deliberation; so the whole chain of Opinions alternate, in the question Doubt. of True, or False, is called Doubt.

No Discourse whatsoever, can End in absolute knowledge of Fact, past, or to come. For, as for the knowledge of Fact, it is originally, Sense; and ever after, Memory. And for the knowledge of Consequence, which I have said before is called Science, it is not Absolute, but Conditionall. No man can know by Discourse, that this, or that, is, has been, or will be; which is to know absolutely: but onely, that if This be, That is; if This has been, That has been; if This shall be, That shall be which is to know conditionally; and that not the consequence of one thing to another; but of one name of a thing, to another name of the same thing.

And therefore, when the Discourse is put into Speech, and begins with the Definitions of Words, and proceeds by Connexion of the same into generall Affirmations, and of these again into Syllogismes; [31] the End or last summe is called the Conclusion; and the thought of the mind by it signified, is that conditionall Knowledge, or Knowledge of the consequence of words, which is commonly called SCIENCE. But if the first ground of such Discourse, be not Definitions; or if the Definitions be not rightly joyned together into Syllogismes, then the End or Conclusion, is again OPINION, namely of the truth of somewhat

Science.

Opinion.

said, though sometimes in absurd and senslesse words, without

Conscience.

possibility of being understood. When two, or more men, know of one and the same fact, they are said to be CONSCIOUS of it one to another; which is as much as to know it together. And because such are fittest witnesses of the facts of one another, or of a third; it was, and ever will be reputed a very Evill act, for any man to speak against his Conscience; or to corrupt or force another so to do: Insomuch that the plea of Conscience, has been alwayes hearkened unto very diligently in all times. Afterwards, men made use of the same word metaphorically, for the knowledge of their own secret facts, and secret thoughts; and therefore it is Rhetorically said, that the Conscience is a thousand witnesses. And last of all, men, vehemently in love with their own new opinions, (though never so absurd,) and obstinately bent to

maintain them, gave those their opinions also that reverenced name of Conscience, as if they would have it seem unlawfull, to change or speak against them; and so pretend to know they are true, when they know at most, but that they think so.

Beliefe.
Faith.

So

When a mans Discourse beginneth not at Definitions, it beginneth either at some other contemplation of his own, and then it is still called Opinion; Or it beginneth at some saying of another, of whose ability to know the truth, and of whose honesty in not deceiving, he doubteth not; and then the Discourse is not so much concerning the Thing, as the Person; And the Resolution is called BELEEFE, and FAITH: Faith, in the man; Beleefe, both of the man, and of the truth of what he sayes. that in Beleefe are two opinions; one of the saying of the man; the other of his vertue. To have faith in, or trust to, or beleeve a man, signifie the same thing; namely, an opinion of the veracity of the man: But to beleeve what is said, signifieth onely an opinion of the truth of the saying. But wee are to observe that this Phrase, 1 beleeve in; as also the Latine, Credo in; and the Greek, πisévw eis, are never used but in the writings of Divines. In stead of them, in other writings are put, I beleeve him; I trust him; I have faith in him; I rely on him: and in Latin, Credo illi; fido illi: and in Greek, Tiséνw ȧUT and that this singularity of the Ecclesiastique use of the word hath raised many disputes about the right object of the Christian Faith.

But by Beleeving in, as it is in the Creed, is meant, not trust in the Person; but Confession and acknowledgement of the Doctrine. For not onely Christians, but all manner of men do so believe in God, as to hold all for truth they heare him say, whether they understand it, or not; which is all the Faith and trust can possibly be had in any person whatsoever: But they do not all believe the Doctrine of the Creed. [32]

From whence we may inferre, that when wee believe any saying whatsoever it be, to be true, from arguments taken, not from the thing it selfe, or from the principles of naturall Reason, but from the Authority, and good opinion wee have, of him that hath sayd it; then is the speaker, or person we believe in, or trust in, and whose word we take, the object of our Faith; and the Honour done in Believing, is done to him