out of the stomach, filling the nerves, by which the
spirits should be conveyed. When these vapours are spent, the passage is
open, and the spirits perform their accustomed duties: so that "waking is
the action and motion of the senses, which the spirits dispersed over all
parts cause."

SUBSECT. VIII.--_Of the Moving Faculty_.

_Appetite_] This moving faculty is the other power of the sensitive soul,
which causeth all those inward and outward animal motions in the body. It
is divided into two faculties, the power of appetite, and of moving from
place to place. This of appetite is threefold, so some will have it;
natural, as it signifies any such inclination, as of a stone to fall
downward, and such actions as retention, expulsion, which depend not on
sense, but are vegetal, as the appetite of meat and drink; hunger and
thirst. Sensitive is common to men and brutes. Voluntary, the third, or
intellective, which commands the other two in men, and is a curb unto them,
or at least should be, but for the most part is captivated and overruled by
them; and men are led like beasts by sense, giving reins to their
concupiscence and several lusts. For by this appetite the soul is led or
inclined to follow that good which the senses shall approve, or avoid that
which they hold evil: his object being good or evil, the one he embraceth,
the other he rejecteth; according to that aphorism, _Omnia appetunt bonum_,
all things seek their own good, or at least seeming good. This power is
inseparable from sense, for where sense is, there are likewise pleasure and
pain. His organ is the same with the common sense, and is divided into two
powers, or inclinations, concupiscible or irascible: or (as one [991]
translates it) coveting, anger invading, or impugning. Concupiscible covets
always pleasant and delightsome things, and abhors that which is
distasteful, harsh, and unpleasant. _Irascible, quasi [992] aversans per
iram et odium_, as avoiding it with anger and indignation. All affections
and perturbations arise out of these two fountains, which, although the
stoics make light of, we hold natural, and not to be resisted. The good
affections are caused by some object of the same nature; and if present,
they procure joy, which dilates the heart, and preserves the body: if
absent, they cause hope, love, desire, and concupiscence. The bad are
simple or mixed: simple for some bad object present, as sorrow, which
contracts the heart, macerates