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tive"; 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 signify as speech; but as the actions of a tongue accustomed.

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

And because in deliberation, the appetites, and aversions, are raised by foresight of the good and evil consequences, and sequels of the action whereof we deliberate; the good or evil effect thereof dependeth on the foresight of a long chain of consequences, of which very seldom any man is able to see to the end. But for so far as a man seeth, if the good in those consequences be greater than the evil, the whole chain is that which writers call "apparent," or "seeming good." And contrarily, when the evil exceedeth the good, the whole is "apparent," or "seeming evil": so that he who hath by experience, or reason, the greatest and surest prospect of consequences, deliberates best himself; and is able when he will, to give the best counsel unto others.

"Continual success" in obtaining those things which a man from time to time desireth, that is to say, continual prospering, is that men call "felicity"; I mean the felicity of this life. For there is no such thing as perpetual tranquility of mind, while we live here; because life itself is but motion, and can never be without desire, nor without fear, 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 joys, that now are as incomprehensible, as the word of schoolmen "beatifical vision" is unintelligible.