A treatise of the passions and faculties of the soul of man With the…A treatise of the passions and faculties of the soule of man With the…

Thirdly, For Corrupt and vicious Desires; their¹ Effects are first, Deception, and haling of Reason as it were captive from determining, advising, or duly weighing the pravity and obliquity of them. So that the things which a man knows in thesi, and at large, in hypothesi; and as to his own party cular interest or inconvenience he doth not at all attend. He can say them, he cannot apply them. As he who acteth a part on a Stage, knows the things which he speaks, but is not a whit affected with them. And the Philosopher giveth the reason of it, the very same with S. James, [Greek or Hebrew],² That Reason which overcomes Lust must be [Greek or Hebrew], Reason ingrafted; or to use the phrase of another Apostle, [Greek or Hebrew], immixed and contempered with the soul, and not only extrinsically irradiating it. And these kind of men are³ elegantly called by Julius Pollux, [Greek or Hebrew] men willingly slavish, and [Greek or Hebrew] subdued and brought under by their own affections. As Plutarch saith of Agiselaus, that he was ruled by Lysander his servant,⁴ he having only the name, but the other the execution of his power. This slavery of mens minds under the tyranny of lustful desires is thus described by the Satirist.

Thirdly, For Corrupt and v•tious Desires; their¹ Effects are first, Deception, and haling of Reason as it were captive from determining, advising, or duly weighing the pravity and obliquity of them. So that the things which a man knowes in thesi, and at large, in hypothesi; and as to his owne parti cular interest or inconvenience he doth not at all attend. He can say them, he cannot apply them. As he who acteth a part on a Stage, knowes the things which he speaks, but is not a whit affected with them. And the Philosopher giveth the reason of it, the very same with S. Iames, 〈non-Latin alphabet〉,²