yet because it is free by its essence, it may be also of things that are impossible, as it was in the Devil, desiring himself to be equall with God, and therefore is altered and depraved with pleasure and continuall anguish, whilest it assents to the inferiour powers. Whence from its depraved appetite there arise four passions in it, with which in like manner the body is affected sometimes. Whereof the first is called Oblectation, which is a certain quietness or assentation of the mind or will, because it obeys, and not willingly consents to that pleasantness which the senses hold forth; which is therefore defined to be an inclination of the mind to an effeminate pleasure. The second is called effusion, which is a remission of, or dissolution of the power, viz. when beyond the oblectation the whole power of the mind, and intention of the present good is melted, and diffuseth it self to enjoy it. The third is vaunting, and loftiness, thinking it self to have attained to some great good, in the enjoyment of which it prides it self and glorieth. The fourth and the last is Envy, or a certain kind of pleasure or delight at another mans harm, without any advantage to it self. It is said to be without any advantage to it self, because if any one should for his own profit rejoyce at an other mans harm, this would be rather out of love to himself, then out of ill wil to another. And these four passions arising from a depraved appetite for pleasure, the grief or perplexity it self doth also beget many contrary passions, as Horror, Sadness, Fear, and Sorrow at anothers good, without his own hurt, which we call Envy, i.e. Sadnes at prosperity, as pity is a certain kind of sadness at anothers misery.
Chap. LXII.
Of the Passions of the Mind, their Original, difference, and kinds.
The passions of the mind are nothing else but certain motions or inclinations proceeding from the apprehension of
any
