〈◊〉 〈◊〉 but gives no Aswer to it Says Plato Origen and many Hebrews held Opinion the Adam's Soul and all other Souls did and do pre-exist and are thence called down as new Bodies require viz. from Superior Regions But this he says is both false and absurd And to prove this by Reason he says Pag. 619. cites Aristotle That the Soul is Actus Corporis Organici and therefore the Soul cannot be before the Body To this we easily assent and add That when the Body dies this Actus Corporis must cease for the same Reason He argues also That the Soul is a Spiritual Substance and it was not needful or proper to put that up at the Nostrils and that seems true but makes against his former Assertions Still there rises a new Difficulty viz. Whether this Soul if then created were created first within the Body or first without the Body and then was breathed or blown in The Text favours the later but the Author favours the former to the Intent that Men may not think Souls are still first created and then infused but think rather as he doth that Souls are created in their Bodies and to this end he approves Lombard's Invention of Creando infunditur Cites Essay 2.22 Cease ye from Man Cujus Anima in Naribus ejus est which we read whose Breath is in his Nostrils Pag. 620 The Soul of Man came to him from without although created within him He will have from without to signifie of another Nature or kind of Thing and not proceeding from the Body as the Beasts do But this he only says without offer of Proof for it Says The whole Soul comes together viz. Vegetative Sensitive and Rational whence it must come into the Body at the first Original of Life and there seems no doubt but there is a Vegetative Power and Principle in the Seed and likely for the Sensual and there appears no Reason against a like Course in the Rational these three being all Faculties of the same Soul from which none of them are separable Pag. 621. The Word signifying Spiraculum Vitarum is used as well concerning Beasts as Men. Pag. 624. Souls of Brutes are sometimes called Spirits in Scripture but never said to return to God Pag. 625. As God breathed into Adams Body the Breath of Life who thereupon rose from the Earth where he lay so shall his Breath effect Life in Bodies which shall rise at Sound of the Last Trumpet And as we read Ezek. 37. Pag. 667. Cites Gen. 1.28 God blessed the Man and Woman and said Be fruitful and multiply and replenish the Earth as Ver. 22. he had said to other Creatures This seems to import Men do generate their Like as the Beasts do and the Creation of Souls for every fruitful Coition by Adultery Incest or Buggery is but a Fiction and not a likely or reasonable Contrivance Lib. 2. Cap. 1. Pag. 683. Mans Life consists in Heat and Moisture not simply but in Temperament with Cold and Dry and from the Four Elements The Four Complexions of Phlegm Sanguine Cholerick and Melancholy Health and Sickness Life and Death consist in a good and fit Temperature of these Humors and the Soul uses these as Instruments for Conservation of the Compositum the General Parts are Bones with their Nerves knitting them together and the Flesh with its Veins through which the Blood returns and Arteries through which the Vital or Animal Spirits have their Courses and God hath given to Men a more delicate Flesh and more Nice and tender Skin than to Beast Pag. 685. And the Temperament and Complexion of their Bodies are much finer Pag. 686. There are Three Principal Faculties of the Soul viz. Vegetation Sense and Motion 3. Intellect The Two later viz. Sense and Intellect are chiefly placed and acted in the Head and thence grow the Nerves passing to every Bone and Member Pag. 687. All Anatomists confess That in an Humane Body there are Innumerable Parts and Things which Men cannot find out and which are known only to God Pag. 689. The Common or Internal Sense cannot act without the Animal Spirits and the Soul uses these Spirits both for Understanding and for its other Actions which are to be performed in the Head and the Nerves which serve both for Sense and Motion through the whole Body have their Original from the Brain and are fixed in it or to it There the Soul reigns most effectually and who can express the various Instruments which God hath there provided for her Use Pag. 693. The Heart is the Original and Prime Instrument of Vegetation and Life which it communicates to the whole Body by its Intense Heat Motion and Rarefaction of the Blood and specially it communicates to the Head the Animal Spirits whereby Motion Sense and Cogitation are received and acted Thirdly The Heart is the Seat Fountain and Cause of all the Affections and there are two Principal Motions in it viz. that of the Systole and Diastole or of the Pulse effecting and Declaring Life the other Motion is of the Affections following the Conceptions or Intellect either with extraordinary Dilatation in the whole Body as in Accidents pleasing and joyous or with a like Compression or Contraction in Case of Accidents sorrowful or dspleasing Whence as Motion Sense and Intellect have their Original and Activity from and in the Brain and Head So Life and all the Affections are derived and acted from and in the Heart And betwixt the Heart and Head there is a wonderful Correspondence and Agreement to the Good and Benefit of the whole Compositum From the Heart Vital Spirits ascend to the Brain where they become Animal Spirits and by these Intelligence Cogitations and Notices of Things arise in the Mind from whence again such Cogitations and Notices strike upon the whole Heart exciting and stirring there the Affections and other Vegetative and Natural Motions which are either pleasing or displeasing tending to or towards Joy or Sorrow the one a great Help to and Supporter of Health and Life and the other great Hinderance to or a Destroyer of them both Pag. 694. The Liver is the Fountain of all the Veins and the Arteries through which the Vital Spirits do pass are always and in all Places conjoined with the Veins and upon them depend the Life and Motion of the Animal and the Soul uses the Blood and Spirits to such Purposes The Liver communicates Blood to the Heart and that again Vital Spirits to the Liver Pag. 195. And as Blood is never in the Veins without some Spirits so neither do the Spirits flow through the Arteries without some thin Rivage of Blood with them and as the Veins have need of the Arteries to stir the Blood in them so the Arteries of the Veins for Nourishment of the Spirits Pag. 696. Spirits of the Body are Vital or Animal and the Spirit is a Vapor drawn by Heat and Concoction of the Heart out of the purest Parts of the Blood
and then in kindled or inflamed first for Conserving of Life and next for being a Principle of Motion in the Animal extending to every Member and Part of it stirring them up and inabling them to the Performance of those Duties for which they were by God intended and ordained The Vital Spirit is Flammula quaedam bred in the Heart out of the purest Blood and thence by Vital Heat communicated and conveyed to the rest of the Members imparting Power and Activity to them by their Natural Heat and Motion and stirring them to act and perform those Duties for which by Nature and Creation they were ordain'd and made The Organs for conveying this Vital Spirit into all Parts and Members of the Body are the Arteries The Animal doth no otherwise differ from the Vital Spirit save that in being transferred to the Brain that hath Power to rarify and make it more Lucid and Subtil and then being from thence infused into the Nerves it incites and enables them to exercise their Faculties Powers and appointed Offices of Sensation and Motion And by both these sorts of Spirits the Principal Actions of Animals and even of Humane Bodies are effected Namely Life is preserved and thence proceed Nutrition Generation Sense Motion Cogitations and Affections Hence it hath come to Pass that some have thought these Spirits to be the very Soul it self or at least the immediate Instruments to it by which the Body both lives and moves Hoc postremum says our Author verum est To which we do not assent but rather hold with the former Lib. 2. Cap. 2. Pag. 697. Treats Ex Professo de Anima and cites out of Tully That Dicaearchus a Peripatetick Philosopher and Scholar to Aristotle held there was no more Soul in Man than in Beasts This says our Author though it should be the Opinion of all Philosophers we ought not to follow or believe them in it because the Scriptures says he are against it Pag. 69â— He takes it pro confesso as agreed on all hands that Souls of Beasts do die with their Bodies without a Principle of separately Subsisting after Death of the Body but there are many Disputes concerning Humane Souls 1. What a Humane Soul is 2 Concerning its Nature and Operations 3 Concerning its Original Whether by continual New Creations or that it grow Ex traduce from Generation or be pre-existent And if newly created then whether first created and then infused or be created within the Body Whether the Vegetative the Sensitive and the Rational be all one same Soul in Man or that they be so distinct as that the two first may die and the third only be that which can separately subsist but the Question of the Souls Nature est per Difficilis per Obscura Tertullian S. Austin and Greg. Nyssen have written of it largely and Pomponacius and Simon Portius two famous Italian Philosophers have since taught That Aristotle held the Soul to be Mortal and that its Immortality cannot be proved by any sufficient Reasons But Men must be left to the Evidence of Faith for that Point and many there are who think there is not enough Evidence to be a sufficient Ground for that Faith Pag. 699. He therefore proposes his first Enquiry viz. What is the Nature and Essence of the Soul Upon this Query he propounds the Definitions made of the Soul by three Ancient Philosophers and very learned Men viz. Plato Aristotle and Galen the great Latin Physician but none of them come up to this Point and therefore he rejects them all especially that of Galen who says The Soul is but a Temperature and sutable Proportion of the Parts and Humours whereby the Animal hath Life and the Vse of all its Faculties And this Opinion he took from his Master Hyppocrates and endeavours to confirm it with divers Reasons and of this Opinion was then Dynarchus the Philosopher and Simmias and divers others The Author brings three Arguments against this Opinion but they are rather Sophistical than Solid He rejects also those of Plato and Aristotle But in lieu of them all he gives us one of his own Pag. 705. viz. A Humane Soul is a truly Spiritual Substance Incorporeal and Immaterial Upon this last Word he lays a great Stress For says he the Souls of Beasts are Essential Forms but drawn out of Matter from which they cannot be separated And there are those who think the Soul which is the Form to our Body to be neither Accident nor Body and that yet it is Material so as to depend upon Matter from which it cannot be separated and therefore must extinguish with Death of the Body Upon this therefore the whole Stress of the Question lies concerning the Mortality or Immortality of the Soul Whence says he this our Definition ought to be well and fully proved Says Humane Souls have the same Essence with Angelical Spirits their only Difference being that the one is Form to a Humane Body and the other not His Proofs he begins from Texts of Scripture but we yet in the Bounds of Nature and Reason will pass them over Animo revertendi and consider here his Arguments from Reason only to which he comes Pag. 709. 1. He says The Soul governs the Body and resists the Passions Complexion excites and begets Passions Here is the Soul contending against Passions and Natural Inclinations supporting them Ergo here is a Substantial Soul In Answer I say The Soul hath no greater Share in the Resisting than in the Exciting of Passions But that the Soul is the living and moving Principle in every Part and Member of the Body understanding and perceiving and remembring in the Head affecting and passionate in the Heart feeling and moving in the whole Body and in every member of it The Souls Regard and Care is for the whole Compositum to chuse the beneficial and to avoid the hurtful Things Hence Intellect and Passion are not one of them of the Soul and the other not the Soul but both are Faculties of the same Soul The Heart desires one thing as vitally Good or abhors it as Harmful The Intellect from common Sense and Understanding often opposes such Desires or Fears from Considerations more percipient and duly weighed and the Contest rises most often from the Nearness or Distance of what they contend about viz. Present or Future one Faculty affixing chiefly upon the Enjoyment and the other contemplating the Consequence withal Now if the Soul did govern the Body as our Author faith it doth the Contest could not be maintained against it by the Passions which should naturally be ordered to yield an easie Submission to it whereas it is too evident that the Passions do often over-power and over-rule the Intellect And as Aristotle hath told us their Contest is more like a Game at Tennis than a Government sometimes one of them prevails and sometimes the other So they look not like a Governor and a Governed but rather like Equal
nourishing the once kindled Flame so long as the Materials shall be able to last or endure and that in Men and Beasts is their old and decrepit Age and the utter Expence of that Humidum Radicale whereby their Flammula Vitalis might be nourished and maintained or that it be corrupted and vitiated by other noxious Humours and thereby rendred improper for the Purposes to which it was designed In Men and Beasts it seems there is a Material Spirit kindled and enflamed and thereby attenuated to so great a degree of Subtilty as to become Invisible and so asserts My Lord Bacon in the Place before quoted And so our Author Pag 72. says Some think that the Soul is Material yet of a purer Substance than things visible and thus thought Tertullian and almost all the Old Greek Doctors of the Church that write of it and so most of the Latines or very many Some thought the Soul an Igneous Body such as we call Aether or Solar Fire or rather of a higher purer Kind and that Sensation and Intellection are those Formal Faculties which specifically difference it from inferiour meer Fire or Aether And there are few of the Old Doctors or Fathers who thought it not some of these ways Material And to all this we do willingly subscribe and agree believing as the Primitive Fathers of the Church both Greek and Latine have by our Author 's own Testimony thought and taught before us And we conceive that the Beasts have a like Material Spirit inflamed lambently but whether altogether so fine and subtile as that in Humane Bodies we find not Ground enough to assert or determine But Solomon tells us what befalls Men befalls Beasts As one dies so dies the other Yea they have all one Breath and a Man hath no Preheminence above a Beast their Bodies go all to one Place they are of the Dust and turn to it again and who knows the Difference of their Spirits that of a Beast goes downward to the Earth viz. dies with the Body and turns to Dust and who knows that the Spirit of a Man doth not do so but goes upward Hence it seems there was an Opinion at that time amongst the Jews that the Souls of Men did not die with their Bodies like the Beasts And we find Solomon in the Close of this Book saying upon a Mans Death The Dust shall return to the Earth as it was and the Spirit shall return to God who gave it Now whether he was better resolved in the Point at this time or that he used this Expression to comply with the Opinion of his Countrey we will not pretend to determine But it seems plain that amongst Men and Beasts there is a great Congruity in their Parts Frame and Composition as that all have different Members acting sutable to their Kinds as Head Feet Back Belly and Inward Parts as Heart Liver Lungs Spleen Brain and all the Organs of Sense and Nerves Veins Arteries Ventricles Muscles Joynts and the same Nature of Flesh Bones Blood and Breath which shall be left here and changed for the Consideration of their Internal Powers of Sense Motion Phancy Memory Intellect and of their Affections Passions and Powers of Perception Utterance and the like Faculties Concerning such Faculties we begin from the Senses and do find the Beasts have all the same with those of Men and that they can make as accurate and beneficial Use of them as any Men can do and in the Perceivance by them divers Beasts do excel Men some in the Use of one Sense and some of another and every Beast and Bird have Voices Tones and Notes all serving to warn and direct their Young ones to call for their Food or complain for the Want of it to give warning of Weather or Danger to call for Company of their own Kind to threaten and terrifie their Inferiours in Strength the Birds also to vie with one another in Melody delighting therewith the Ears of other Creatures that can perceive the Suavity and Variety of them The Affections and Passions in Beasts are the same with those in Men. We have named five Principals of them viz. Ambition Covetousness Lust Wrath and Fear the three last of which are altogether as eminent and active in Beasts as in Men. Ambition is not so and yet Beasts and Birds of all Kinds will fight without giving quite over until there be an acknowledged Mastery amongst them the Stronger will compel the Weaker to give Way and to follow and observe him Nor is Covetousness in Beasts any thing comparable to that in Man some of them do hoard up Provision for their Support in Winter and others for whom it is proper will steal it from them or fight for it if there shall be an Occasion So as in Beasts these Affections are but very feeble in comparison to what they are in Man Whereas Lust Wrath and Fear are equally potent and prevalent in the one Kind as in the Other And for Proof that Beasts have Phantasies their Dreams are Evidence in which sometimes they are vehemently agitated and affected and that they have Perfect Memories is proved by a Horses learning to know a Way but once gone and sooner than ordinary Passengers do by a Cows returning to the Place where her Calf was parted from her although she be driven away many Miles from it by the Docility of Horses Camels Dogs Apes Elephants most knownly but truly of many other Creatures And there seems to be no sufficient Doubt of finding all other Powers that are in Man resident in some Beasts except that of his Intellect which he can imploy in framing many Notions or Propositions and drawing Consequences and Conclusions such we do not know that any Beasts can do nor have they Means of making them known to us Sometimes we light upon Effects which carry a great Semblance of Proceeding from such Causes as in Dogs their Kindness to the Bodies of their dead Masters and discovery of their Murtherers That of Sabinus supported his Master's dead Body in the Tiber till he sunk with it Alexander's Elephant who would never take Food after the Royal Harness was taken from him and put upon another but starved and died upon it Androgeo and his Lion are reported and made famous in divers Roman Histories and other-like Effects are related that might serve to this Purpose but too long and circumstantial to be here related But from the Docility of Creatures Beasts we may with some certainty collect that they have an Intellect of simple or single Notions what and when and how their Directors will have them to act And Hares and Foxes do it seems invent Means to deceive and baffle their Pursuers But of Complex Notions Discourse or Reasoning in their Minds we do not perceive that any Beasts are capable although they are notable Observers of their Masters Eyes and can perceive their Pleasure or Displeasure in them and act according as by them directed Yet that they
be attained unto but the ordinary means of attaining it is by Searching into all or the most of the Accidents unto the same belonging and so searching we know not how to find any Affections or Accidents a Soul hath that are proper or peculiar to her self Commonly we find she neither does nor suffers any thing without Copartnership of the Body The Intellect seems her most peculiar and yet if that be a sort of Phantasie or cannot be performed without the Phancy certainly it cannot be acted without the Body neither Hence he collects and asserts That if in the Soul there be any Operation or Affection which is properly peculiar to its self viz. it s own Nature it may then be reasonably taken to have a Separate Subsistence disjoyned from the Body but if it have no Operations or Affections so peculiarly proper to its own Nature then is it not capable of Subsistence in a State separated from the Body Also that which is never found or perceived without a Body may well pass for inseparable from a Body Also in all our Affections the Body joyns and operates with the Soul for if they were totally or principally from the Soul they would act in a like manner upon all like or equal occasions But we find that Men will sometimes bear very great Provocations or Appearances of great Danger without any great emotions of Anger or Fear and at another time they are apt to fear upon far less occasions and to be wrathful and angry accordingly This shews the Humours of the Body have a great Share and Power in producing these Affections and that they are Rationes Materiales Effects of a Material Soul of which Men say Dispositio Animae sequitur Temperamentum Corporis nam Ratio est forma Rei Concluding upon the Question That the Affections of the Animal are inseparable from the Natural Matter and Composure of it This is a Summary of the First Chapter of Aristotle's Book He questions as Solomon had done before him Whether Souls do subsist in Separation from their Bodies or not And argues If they have proper Operations or Accidents of their own it is likely they do subsist so and if they have not such then they do not so subsist for Natura nihil facit frustra And if they neither have Action nor Passion properly belonging to them their Subsistence would be Frustra and therefore we have no reason to admit or allow of a Separate Subsistence of Souls unless we can prove they have some Operation Affection or Accidents so properly belonging to them as that they are certainly known to exercise or use them without any assistance of Body or Matter We have before quoted our Doctor Pag. 227. to this Point saying The Soul is not sufficient of her self to act without the Animal Spirits And P. 298. These are the immediate Instruments of the Soul by which she sees hears feels imagines remembers reasons and moves the Members and the Body and if they be spent she can act no more But neither Aristotle nor the Doctor here find any properly peculiar Operation or Accidents of the Soul Aristotle says indeed That Intelligere is the most so of any thing Videtur to be the most so of any other thing but he was not convinced that Intelligere was so proper to the Soul as could give title to a Separated Subsistence after the death of the Body nor doth he absolutely conclude to the contrary but hath left us in the open road towards it and with fair and forcible Reason so to do This way of quoting Aristotle's Book seems like that of the Israelites when they compassed the Land of Edom their Soul was discouraged with the Prospect and Contemplation of the length of it But as we find Weariness grow upon us long Strides or Skips may happen to be made before the finishing of so venturous an Undertaking Cap. 2. Aristotle proceeding in his History cites to us all the Opinions that he knew to be delivered concerning the Soul by Eminent Grecian Philosophers before his time First He states the special Differences betwixt the Animata and Inanimata or the Animals and Things that are not so to lie in Motion and Sense All Animals have those two things and none but Animals have them and that Motion is the Prior and Superiour Faculty therefore the First Observers began from thence believing That which could not move it self could not move another thing Whence Democritus collected That the Soul was a certain Degree of Heat or Fire which he took to be kindled and maintained in the Body by such Atoms flying about in the Air as are of a Globular Figure which he took to be of a Fiery Nature such they observed to be in the Air never resting but always in Motion though the Wind and Air were never so calm and quiet these entring into the Body with the Breath acted in it and acted it every breathing supplying fresh Atoms and by that means continuing Life and Motion in the Body but on stoppage or failure of Breath the Animal dies for want of fresh Atoms to heat move and actuate the same Men were put to it for the finding a way to kindle this Fire in the Animal Bodies for want of Moses's History and takeing the Promethean or Heavenly Fire but for a Fable with Democritus's Opinion Leucippus also agreed The Pythagorean School Some said the Soul was of these Atoms others it was of that which moved these Atoms and divers more held the Soul to be an Active Principle which first moved it self and then acted every thing about it for nothing can move another thing that is not first moved it self Anaxagorus was of the like Opinion and so were all they who had principal respect to the Motion of Animals but other Philosophers there were who principally respected the Sensitive and Scientifical Performances of the Soul and they conceived the Soul to be a Compositum or Temperament of the Elements and of this Opinion was Empedocles and Plato in his Timaeo this Compositum they drew out into Four Principles after a Mathematical Pattern the first as a single Unite or Point and this they said was the Intellect then they drew out a Line terminated by two Unites and that they called the Number Two and this they said was Science of Lines they produced a Planum and that they said was Opinion and thence they founded and made a Solid Body and this they said was the Sense or Sensitive Power and that all things were judged and terminated part by the Intellect part by Science part by Opinion and part by Sense and having reduced the Self-moving Soul to Numbers they gave it the Term of a Self-moving Number but those who compounded it of the Elements made Fire Principal in that Composition it consisting of the most Subtile and Incorporeal Parts prompt to and in Motion and a Prime Mover of other Things Diogenes thought the Soul to be Air as the most
hath it All Animals have it not as Fishes and such other Creatures as do not draw Breath the Instrument for which is the Throat and as the Tongue serves for Speaking and Tasting so the Throat for Breathing and Use of the Voice The Breath or Air hath by Power of the Soul acting in those Parts a Faculty to strike that which is there called the Artery and this Collision is or acts the Voice Every Noise there is not a Voice not a Cough but it must be with an Animal Intent and may be mixed also with Phancy whence a Voice is a Sound of some Signification Whilst Men draw their Breath they cannot speak for that which holds the Breath is the Instrument of Speech Thinks Fishes do neither breath nor that they have Throats Chap. 9. A Man hath but a weak Sense of Smelling in comparison of some other Creatures and smells nothing without Offence or Pleasure But Man hath the Sense of Feeling above all other Creatures and such Men as have the Finest and Quickest Touch are counted and found to be the most Ingenious Persons Birds have quick Sense of Smelling and it seems Fishes also do smell It is peculiar to Men not to smell without Respiration viz. when he draws Breath not when he breathes out or stays his Breath Smell arises from dry Things as the Taste from Moisture Chap. 10. No Taste is made without Touching When the Tongue is over-dry or over-moist there cannot be any Taste The Prime Species of Taste are those of Sweet and Bitter then the Fat Taste then the Salt then Sharp and Austere then the Acid. Chap. 11. It is doubted concerning Touching what is the proper Instrument for it Whether the Flesh or in other Creatures that which is in Place of Flesh as in Fishes But the Prime Sense of Touching must be an Internal Principle Each Sense hath its Objects by Contraries as for the Sight White and Black for the Hearing is the Acute or Slow Sound the Taste hath Sweet and Bitter but the Touch hath many Contrarieties as Hot and Cold Dry and Moist Hard and Soft and the like It seems Flesh is the Medium for Touching but such a Medium as also can judge and not as Air is for Sight or Sound Chap. 12. All Senses are capable of the Sensible Species in an Immaterial Manner and the Sensible Object acts upon the Sense and one must be Proportionate to the other And if the Object of Sense be too small it is not perceived and too great it spoils the Sense a vast Noise makes deaf and the Suns Splendor blinds but a Proportionate Measure and Medium is requisite in the Performances of Sense Air that hath Smell hath in it a Passive Manner and is thereby Sensible Lib. III. Cap. I. There are but two Simple Bodies Mediums of Sense viz. Air and Water The Pupil of the Eye is Waterish but Hearing is of the Air the Smell is of both Fire is common to all for nothing is Sensitive without Heat but Earth to none except that of Touching The Senses and their Objects concur in Act but their Essences are different Cap. 2. A Point in the Centre is but one in Nature but in Reason it begins all the Lines that are drawn to the Circumference So the Common Sense in the Animal is but One to which as to the Centre of Judgment Lines are drawn from the outward Instruments of Sense for a final and true Determination Cap. 3. Cites Empedocles and Homer They and other Ancients thought that Intelligere was as Corporeal a Quality as Sentire Sense is a true Judge of its proper Objects and belongs to all Animals but in Reasoning Men are often deceived and none but Reasonable Creatures can use Reason Phantasy is different both from Reason and Sense yet cannot be without Sense no more can Opinion yet Phantasy and Opinion are different things Phantasy doth not Please or Affright Men to any great Degree but Opinion hath a great Power over us in that Kind There is a Likeness betwixt Science Prudence and Opinion and yet they are all different Things Men may order and alter their Phantasies at their Pleasure but cannot deal so with their Opinions and less with their Science Cap. 4. As Intelligere is different from Sentire the Phantasy and Opinion are Borderers to both but our Faculties of Discerning are Sense Opinion Intellect and Science from all of which the Phantasy is different for the Senses Intellect and Science rightly constituted and informed are always true and so the same but Phantasies are various and often false nor can it be Opinion though that may be false but that hath a Belief always joined or a Confidence of the Verity of the Thing and this no Beasts have but many of them have Phancies Opinion is a Belief and that perswades rationally and Beasts have not Reason but bare Phancy Phantasy is neither Sense nor Opinion nor a Conjunction of them but is a Motion or Movement arising from the Senses and may be acted by them and none can have it but those who have Sense and from the Phancy proceeds a large Sphere of doing and suffering in the World it depends not upon any one Sense or Act but often arises from several Senses at once And concerning Motions and Bulks and other things wherein the Senses may be much deceived and specially at great Distances and Animals act much according to Phancy as proceeding from Sense and being like it Beasts because they want Reason and Men because their Reasons are under Perturbations as Diseases Drunkenness or other like Inconveniences Cap. 5. From that Part of the Soul by which Men understand and know they are said to act prudently and whether this Part which he calls the Suffering Intellect be capable of a State of Separation really or notionally he means here to consider Says This Intellect is impatible but apt to receive the Species presented to it and as the Senses are to Sensitive Objects so the Intellect is to Intellectual Objects and are both Powers or in Potestate till the Objects are received and then are Acts because it is to receive and understand all things the Intellect it self must be without Tincture or Mixture That Intellect by which the Soul doth argue and judge cannot reasonably be said to be mixed with the Body for that then it must needs partake with it and be hot or cold accordingly or might be used by the Soul as its Instrument the Body might be so used but the Body is no Instrument at all of the Soul They say well who call the Soul the Receptacle of the Species not actually but potentially so The Sense suffers more in the Perception of its Objects than the Intellect doth in the like Case For if the Object of Sense be over-extream or vehement it spoils the Sense or its present Action but so it is not with the Intellect And this Difference grows from the Mixture which Sense hath with the
Flaming Brand their Sense tells them this is Fire then they see it waved and know from Custom of that time the Enemies attack the City or Place so calling for aid So from Phancies or Conceits of the Mind it discerns reasons and consults concerning Future Events by considering of what is at present before it and thence takes resolution to follow it avoid it delay or prevent it The Intellect hath a Power also of considering Things or Actions abstracted from Matter in a Mathematical Manner as that Art considers Punctum Linam Superficiem abstractedly and it is the Active Intellect which so understands but whether this Intellect understand any thing of Spiritual Beings when as it self is not separated from Bulk or Matter or cannot do so he leaves to a future Consideration but never touches that Point again but lets it rest as in this place he left it We may observe this Active Intellect is here left by Aristotle in a State of Connexion with the Body that which he before stiled Immortal and Eternal is here left not separated from the Body and whether it can subsist in such a State of Separation or not is undetermined Cap. 9. Knowledge depends upon the Senses and begins there and one who hath not his Senses can neither learn nor understand And Phancy to the Contemplation is like Sensible Objects only the Phantasmata are Immaterial The first or simple Conceptions of the Intellect seem not from Phancy and yet if so they be not they are however not without the Phantasie so as Phancy to the Intellect is as Sensible Objects to the Common Sense Cap. 10. The Soul of Animals hath been defined chiefly from two Qualifications viz. It s Discerning Judgment and its Power of Local Motion Its Judgment is guided and acted by Sense and Reason as hath been shewed For Motion it is doubted whether acted by the whole Soul or by a part or parts of it If we pretend to divide the Soul into parts we shall not only find in it the Rational the Wrathful and the Lustful Faculties into which some have divided it or into parts which have Reason and those which have not as others have said But there may be other Differences found infinitely and some which differ more than those above-named as the Nutritive general to all Living Things the Sensitive which Men cannot say are participant of Reason nor yet that they are without it thirdly the Phantasie which differs from the two former essentially Then is there the Appetite different from all the rest Local Motion is always to some intent and commonly to obtain or to avoid something liked or disliked But he doth not allow the Intellect to be the next Cause of such Motion nor the Senses nor the Appetite for Men may and do resist these Powers and do not move as these may command or perswade Cap. II. He sets down the Intellect and the Appetite to be both the Causes of Local Motion then adds the Phantasie as another Cause for that many in their Motions follow their Phancies more than thaâ— their Reasons and Beasts have only Phancy and Reason and the Inclination of the Appetite moves the Intellect but this can move little without the Appetite the Appetite of the Intellect is called the Will but the Sensual Appetite moves without Reason The Intellect moves well but the Appetite and Phantasie move well or ill as it happens but always the thing desired is the first Motor and that either is really good or seemingly so yet seems often good to the Appetite which doth not seem so to the Intellect The Thing that seems good moves without its own Motion but by being apprehended of the Intellect or Phantasie In Motion there are three Observables 1. That which moves 2. To what it moves 3. That which is moved The first or that which moves is twofold The one Immoveable and that is the Intended Good the other is both the Moving and Motion and that is the Appetite which moves in Inclination and being acted is the Motion or Act it self The third viz. What is moved is the Animal The Proper Organ of Local Motion is a Corporeal Thing and common both to Soul and Body Shortly to speak of it it is like the Hinge of a Door consisting of a Convex or round rising in one part and a Concave or Hollow in the other part of it well fitted the one unto or into the other one of these rests whil'st the other is moved whence one is called the Beginning and the other the End of the Motion and these two are different part and yet they make but one Hinge or Connexion of Bones in the Joynts and Parts of the Body All Motion in the Body is made by Dilatation which hath an Impulsive Force or by Contraction which compresses again where such Motions are perpetually in the Body circularly and sin fine in some part or other The Animal Motion thus grows from Appetite and there is no Appetite without Phantasie and this is Rational or Sensitive the Sensitive Phancy is in Beasts but the Deliberative is only in Men. To consider if one shall do this or that or not do is a Point of Reason yet of many things that are in choice one only can be done at once whence it seems Appetite is not allowed to have Opinion it not being Appetite till terminated and therefore hath not Power of Deliberation But the Appetite and the Will are often at Contest and sometimes one prevails sometimes the other not unlike a Game at Tennis Naturally the Nobler should be prevalent but there are three diversities 1. A Contest between the Appetite and the Will 2. The Victory of the Will 3. The prevailing Power of the Appetite Reason can prevail upon the Will and excite it by Argument viz. You desire Health therefore use a Physician he advises Let Blood Cut off an Arm. This Reason may obtain of the Will to consent unto and to desire the Fact for ease or preservation though the suffering be certain and present and the benefit future and uncertain We may observe Aristotle hath here finished the Examen of those four Faculties of the Soul viz. The Vegetative Sensitive Intellective and Loco-motive which he propounded Lib. II. cap. 3. Cap. 12. Nature makes nothing in vain and whatsoever lives hath a Soul indued with a Nutritive Faculty No Simple Body hath Sense and therefore is no Animal nor can any thing be so which is not fit and apt to receive the Species and Forms of Things without the Things themselves Also No Body which hath an Intellectual Soul can be without Sense viz. No Generated or Mortal Body he thought Heaven had a Soul and that and Celestials might have Intelligent Souls without Sense but Sense is indispensably necessary for all Animals especially those of Touching and Tasting these are necessary to the Being of the Creatures the other three Senses to their Well-being for the Animals can live without them
other Things that are of a Different Nature from themselves viz. in those Things which Men call Substantial Forms and Real Qualities or Qualifications which many perswade themselves are resident and to be found in the Nature of Bodies or Things Nor how such Substantial Forms or Qualities have the Force and Power to excite Local Motion in other Bodies We know it says he to be the Nature of our Souls that different local Motions are enough for the Stirring and Excitation of all our Senses and that Bulk Figure and Motion act upon our Sensual Organs and this Act or Motion passes from them to the Brain and in external Objects we do not perceive any thing but the various Disposition of the Objects which affect our Nerves in various Modes or Manners All this seems to import no more concerning the Soul but that Men have a Substantial Form called by the Name of Soul My Copy of Des Cartes is in 8o. printed Lond. 1664. and contains his Principles and Diopticks his Meteors and De Passionibus We proceed to his De Methodo There Sect. 4. P. 21. he draws in somewhat abruptly a farther Consideration concerning the Soul Pag. 22. He derives his Knowledge thereof from his own prime Invention of Cogito ergo sum viz. Existo And no wonder that he thence derives his Knowledge of the Soul since he dare pretend to derive from thence the Knowledge also which he hath of God As if the Four Rivers of Paradise might competently be expected to flow from the Narrow and Shallow Fountain of his Cogitation But intending to fix his Anchors upon this Axiom as on a Rock He pretends to overthrow by his bare Authority his Ipse dixit all the Ancient Grounds of Humane Sense and Nature by believing that he hath no Body for the feigning without believing it would be but a Dream and unfit for his or for any Purpose Then by believing that there is no World or Place for a Body to be in why cannot I as well feign or believe that I have not a Being as that I have not a Body or that there is neither Place nor World You cannot do it says he so long as you are thinking but if you slacken the Reins and give over Thinking but for one Moment you can have no Reason to believe your own Existence during the time of your Vacation from Thinking how short or long soever that Time may be And hence says he I know my self to be a Substance whose whole Nature and Essence consists in Thinking Whence he seems to collect that this Thinking Substance hath no need of Place nor Dependence upon any other Material Thing Upon this I demand how he knows or can demonstrate that he could think at all without a Body and the Spirits and Organs thereof this he hath not attempted to do and I take it for an Impossibile upon him And till that be done I hold it fit and reasonable to reject his utterly unproved Assertions viz. That the Soul is plainly distinct from the Body more easy to be known than the Body is and would be the same that she is if she had not a Body These as they are barely asserted by him are as easily rejected and denied by me with a Cujus Contrarium Verum He proceeds to declare by what Degrees he derives the Knowledge that God is and what he is from the Fundamental Rock of his own Cogitation My Design is not Opposition to him or his pretended Alterations or Modes of Learning but only in Things concerning the Soul and therefore what he delivers concerning God and his Cogitative Knowledge of that Tremendous Majesty we will not offer to examine therefore we go over him till he return again to the Soul which he doth Pag. 25. He pretends to tell us the true Reason why many perswade themselves that the Existence of God and the Nature of Humane Souls are Things very difficult to be known The Reason says he is this those Men do not separate their Minds from their Senses nor raise them enough above Corporeal Things believing the Old Philosophical Maxim viz. Nothing can come into the Intellect but by the Passages of the Senses by which Passages neither God nor the Soul are ever like to get into the Intellect whence it need be no Wonder that they are no better or more easily understood We grant his Reason to be good viz. That because God and Spirits come not ordinarily by the Senses into the Intellect therefore they are Things very difficult to be apprehended and understood by Men but that Men shall be able by forsaking the Assistance of their Senses and giving themselves up to unguided and random Cogitations to obtain a more full or true Knowledge of God or Mens Souls I must take leave to deny We are told how God first instructed the first People to know obey and worship him He conversed with our first Parents in the Garden and drave them thence by an Angel He gave Commands for Worship and Obedience sutable to the Patterns imprinted upon Mans Reason at his Creation he reproved Cain sensibly and so translated Enoch directed Noah saving him and drowning all others in a visible miraculous Manner and so was Sodom destroyed so Abraham called and supported Isaac and Jacob chosen and supported Joseph sent into Aegypt Moses preserved and what was done at Sinai and the Journey out of Aegypt filled that Nation and all their Borderers with Acknowledgments Wonder and Terrors the Works and Wonders done for Jehoshaphat Hezekiah for Nebuchadnezzar Belteshassar and Daniel for Cyrus Alexander and the Foretellings of their Actions Then the Angelical Preparatives for our Lord 's Coming his Extraction Miracles Resurrection Ascension Mission of his Spirit to the Eyes and Ears of many Nations resident in Hierusalem and Witnesses each to their own People Then all the Apostles the Seventy Disciples the Seven first Deacons and their Disciples were inspired to prophesie speak with Inspired Tongues cast out Devils and to do miraculous Cures These Acts testifying a Superior and Supernatural Power to the Senses and Perceivings of Mankind suted to the Doctrines therewith delivered fill'd the Earth with the Knowledge of God as the Waters cover the Sea Now to the contrary where shall Men find so much as one single Person before Socrates who attained to so true a Knowledge of God as to determine That he was but One. All the roving Cogitations of Mankind never attained to so much Truth concerning God as this one most plain and single Assertion except in those Families or People where God by miraculous Means had made himself perceptible to the Senses of Men and by them made himself Way to Humane Understanding and Intelligence And from these things all true and irrefragable it seems we may conclude that to know God or any Spirit are things of very great Difficulty None knows the Father but the Son and he to whom the Son will reveal him And God revealed himself to
him Art 11. We do not well understand nor so as to say he is right or wrong in it Art 12. and 13. We observe in the 13. that he says The Motions of the Brain do excite divers Senses in the Soul This I deny and he offers no Proof of any thing that he says but goes on and says That besides exciting Senses in the Soul these Spirits can without the Soul move the Muscles and Members of the Body He offers our Winking in Proof of this but I deny his Assertion and judge his Proof very insufficient Art 16. Says All our Motions which are common to us with Beasts may be done by us without the Soul by a common Temperament of the Body and the Members and Organs of it acted by the Animal Spirits derived from the Heart and directed in the Brain All this I grant and do take these to be the main Ingredients for the Frame of a Material Spirit Art 17. Says He hath now left nothing for the Soul save only Cogitare-Cogitations he divides into two Sorts one of Actions the other of Passions or Affections the Actions are what the Soul wills to do the Passions are a sort of Perceptions or Apprehensions found in us which the Soul doth not make but receive from Representations of outward Things All these Cogitations of our Author we do reject and say That whilst the Man continues to be so the Soul and Body neither do nor can act or suffer Separately but always in Conjunction one with the other Art 18. and 19. He divides his Cogitative Wills and Perceptions as he pleases Art 20. and 21. And so for his Sorts of Imaginations and so on to Art 25. There he says The Perceptions or Passions of Joy Fear Anger and the like are referred only to the Soul either not considering or not enough rembering that these Passions are as fully visible in Beasts as in Men and if they be referrable only to the Soul then such a Soul as Beasts have may serve well enough for the Subsistence and Acting of them Art 28. Says No other Perceptions do so much agitate and shake the Soul as these Passions do but Beasts are as much transported by them as Men. Art 30. That the Soul is united to every Part of the Body and to all Parts of it Conjunction is granted And how this is done in the Case of a Material Soul is plain and easie but not how done in an intire Spiritual Substance for that is not yet declared by our Author and we know not that it is Intelligible For he says truly Such a Soul cannot be conceived by Parts nor what Extension it hath or consequently where it is and where it is not Art 31. But yet he says There is a Special Part in the Body where the Soul doth exercise her Functions more perceivably than in all the rest of the Body Some have thought this Place to be the Heart and others to be the Brain but our Author upon accurate Examination evidently knows it not to be in either of these but that it is in one Part of the Brain only viz. the Middle or most Inward Part of it There says he is a very small Glandula or Kernel seated in the Middle of the Brain hanging in the very Channel or Course of the Animal Spirits so as the smallest Motions of this Kernel can do much in altering the Course of these Spirits and the Mutations of the Soul by the Courses of the Spirits do help much to change the Motions of this Kernel Parturiunt Montes We see here what our Authors vast Cogitations concerning the Soul hath brought forth viz. a Glandula admodum parva a very small Kernel to be the Chair of State or the Prime Seat of Judgment for his Imagined Soul This seems to fall far short of our Flammula Vitalis which with the Blood pervades the whole Body and actuates the Heart the Brain and every other and most minute Parts of it living with and in the Animal and not quite extinguished but with our latest and last Breath He offers us not one Word concerning the Immaterial Soul of which if he had any thing to say though but out of his own Cogitations this were the proper Place and this Time his Kue to produce them but his Silence gives consent to an Assertion That he knows nothing of it neither Quod sit Quid sit Quando nor Quomodo to the Vbi only He offers this Guess under the Terms of his believed evident Knowledge His Friend Dr. More doth profess to disbelieve him in it and places the Seat of the Soul in the Fourth Ventricle of the Brain by divers Arguments which I who believe neither of them will not spend Time to examine Art 34. Now let us imagine says he as his Mode of Cogitation that the Soul hath her Seat principally in this Kernel and thence sends forth her Rays to all the rest of the Body by Activity of the Animal Spirits hence whatsoever the Soul her self may be her Rays are not an Immaterial but Material Spirits and one would think her Rays should he like her self Well but says he This Kernel which is the Principal Seat of the Soul can move these Spirits and can be moved by the Soul which is of such a Nature that she can receive into her self various Impressions viz. she may have so many Perceptions as there can be various Motions made in this Kernel Art 35. The Animal having two Organs for Seeing and Hearing and two Hands Arms Legs and Feet the two Organs for Sense receive each the Object which goes double towards the Brain till they come to this Kernel and there they join in one and the Kernel working immediately in the Soul shews it the Figure as now it is become one Object All this seems to shew no more but the Products of his own Imagination led by the Affection which now he bears to this Kernel as the Embrion of his own Brain and Invention Art 36. If the Objects perceived shew Danger they excite the Passion of Fear in the Soul Upon this I demand where Fear is excited in the Beasts which have not such Souls and by what other Means then it is excited in Men Art 38. By Motion of this Kernel Fear is induced into the Soul and though the Legs may run away without Knowledge of the Soul yet this violent Motion of them makes another Motion in the Kernel by whose Help the Soul is made acquainted with its Body's running away Behold the Natural and Remarkable Effects of Dividing the Soul from the Body and ascribing some Actions to the one and some to the other separately and without Concurrence of the other Art 40. The Principal Effect of Passion in Man is to incite and dispose him for Self-preservation either by Fight or Flight He might have omitted the Words in Man for the Case is the very same with Beasts Art 44. The Soul by Help of his Kernel can move the
help of other Circumstances of Time Place or Persons c. This we leave as doubtful Pag. 740. There are in Animals Three Sorts of Motion 1. Vital 2. Commanding or Stimulating 3. Prosecuting or Endeavouring That Commanding Force is in the Sensitive Appetite from whence all our Affections do arise and they reign and command in Animals Beasts and Men as Animal and act to Motion the whole Body or the several Members of it The Prime Vital Motion is that of the Pulse placed in the Heart the Seat of Life and Vital Motion acted by the Soul Pag. 741. The Actors in this Motion are the Inward Heat and Spirits viz. the Vital Spirits When this Motion ceases all Animals die and the Vital Spirits vanish But says he it doth not therefore follow that the Soul dies If he had proved or shall prove that there is a Soul in Man which did ever live doth live or can live in Separation from the Body we will admit of this Caution of his and not infer Death of such a Soul by the Ceasing of this Vital Motion in the Body Palpitations of the Heart agitated by the Affections and the Faculty of Respiration are also Vital Motions Appetive commanding Motion Pag. 724. is Vegetative Sensitive and Intellective It consists in prosecuting things liked and avoiding things disliked with Passion or at Leisure cites Matth. 15. They all proceed from the Heart and have their Rise from the Affections although many Causes may work in and upon them viz. Complexion of the Body Education Conversation Examples Doctrines c. their general Aspect is upon Pleasure or Pain to follow or avoid the Vigor of their Motion grows from Lust Wrath and Fear or present outward Sense greatly affected the Affections are not ill in themselves but useful helpful necessary for nothing is from God or Nature which is not Good the Evil which they produce is but by Accident Pag. 744. The Prosecutive Power lies in Local Motion This hath its Root in the Brain whence the Nerves and their Power and Motion are derived animated and enlivened by Spirits from the Heart This says he Galen teaches who is in that Point to be preferred before any other Testimony But it seems both he and Hyppocrates his Master were mistaken concerning Man's Compages of Body and Soul if our Author fall out to be right The Powers moving the Nerves and in them are the Vital and Animal Spirits and thence Motion is derived to the Muscles Bones Joints and every Member These Spirits which are partly Corporeal and partly quasi Incorporeal or Spiritual excited by the Soul omitting how or by what Means these Spirits move and guide the Nerves which are like Reins to the whole Body and they quicken and guide the Muscles and the small Cords or Strings which reach to them By these are the Bones Joints and Members of the Body moved And thus the moving Power of the Soul prosecutes the Mandates of the Appetite and Affections this seems a weak or foolish Sort of Soul that will or must use its Motive Powers to satisfie those Affections which drive to Action against the Will and Dictates of the Soul it self Whence we conclude it more likely that all these Motions are Natural and Animal that Intellect or Reason is one Natural Faculty in Man and that it is Chief and hath a Priority of Order and Power in him that Sense and the Affections are another Natural Faculty in Man and that Vital Inclinations and Powers of Vegetation are another Natural Faculty in him not divided by so many Souls but that one Soul serves all these Faculties viz. that Flaming Spirit or Principle of Life Motion and Action first breathed into Man by his Creator and once quite extinguished can never be again rekindled but from Heaven by miracle A Vital Spark or Origine of this Fire likely may be kindled in Heat of Coition lodged in the Matter by Ordinance of Nature and her Director This hath its appointed Natural Times and Means first of Vegetation and Motions then of Sense and Affections and lastly of Intellect and Reason The Matter Shape and Organs of the Body do by Degrees enlarge themselves and grow and they increase the Blood and Humors which nourish continually the Vital Active Flame whence the Increaseof Body and Soul goes on together till they arrive to their Fullness of Stature Proportions and Activities and in Ordinary Course of Nature they grow stand and decay together This Active is the Motive Principle enlivening and quickening all Man's Faculties to act according to their Natural Powers Propensities and Appointments If any Organ or Part of Matter be out of Order this Active Power not being Rational but in the proper Place for that Faculty cannot remedy that Want but can only put on to Action all that is in the Body fit for it inclining and helping them to and in the Actions that are proper or peculiar to them in the Heart the Primum Vivens and most Vital Part of the Body This Flame and Heat is most Predominant and Intense there the Blood is purified and ratified and refined there the Vital Spirits are generated and thence they are dispersed to several Parts of the Body but chiefly to the Head In the Heart therefore we place the Chief Seat of Life and Vegetation for whose Defence each other Part will be ready to expose it self knowing and feeling that the Loss of that Fort destroys the Microcosm The Place of next Value to this but of much greater Activity is the Head for there reside the Senses both Internal and External and there resides also the Rational Faculty viz. the Intellect and the Judgment so as these two Faculties of Sense and Reason are very close and near Borderers upon one another and although our Author go with the Stream of deriving Mens Affections all from the Senses therein seems to be an apparent Mistake for as we do allow to the Intellect a Will as well as to the Senses an Appetite so there must be allowed to Reason a Power of making and gaining the Affections of equal or greater Potency and Might then that which is attributed to the Senses Whence in Contests betwixt Reason and Sense or Will and Appetite that Part which prevails upon the Affections must be Victor over the other for the Affections stirred and gained excite move and sway the Heart which is drawn and bent by them to resolve and execute accordingly and there appears no such Difference between the Prevalency of either of these Faculties as that Men can determine which doth oftnest prevail or which of them is naturally endowed with the most strong and prevalent Power each have a Power in some Persons more than in others and in all Persons more at one Time or upon one Occasion then upon another In no Persons naturally doth the Stream run one Way but as S. Paul says 'T is not of willing or running but God gives the Victory perhaps often But
goes suddenly away in a fright 5. Whether the Soul have a peculiar Place of Residence in the Body and where that is And if that part be ill affected and unfit for her can she change it and go to reside in another Or whether is there more places or another place in the Body that can be fit or can make room for her to reside and act in or that she is Tota in qualibet parte 6. How doth she Act can she do any thing by her self or her own peculiar Power without the Ministry of the Animal Spirits and other Parts of the Body Can she amend any thing that is amiss in the Body or know any thing without such Ministry of the Senses By what force doth she move the Bodily Spirits or can she inflict Pain or Punishment for their Disobedience Can she Govern the Passions by an absolute Sway or how far can she do it and by what Means And so for the Affections and whether is not she rather subjected often to their Power and how far and by what means that comes to pass How or by what means and ways doth she Imagine Judge Understand or Remember Or can any better or more Inteliligible Account be given that she doth and how she doth such things Then how the Spirits Brain and other Organical Parts of the Body do them actuated thereto by the Impulse of Nature and that Flammula Vitalis which pervades every part of the Body and most powerfully Operates in the Heart and Head stimulating and stirring them in and to the performance of Duties and Powers intrusted to them and Imposed or Imprinted upon them by Nature and the Contriver who made them for such purposes and hath appointed their Imployment and the Order and Power by which it seems they may be and are continually easily and naturally performed When the Introducers and Maintainers of a Spiritual Self-subsisting Soul in Man have opened their Treasures of Wisdom and Knowledge so largely as to satisfie the Curious Inquirers concerning these and the like particular Queries they may then with better confidence deny the possibillity of the Animal Spirits Blood and Organical Parts of the Body their performing such Actions and producing such Effects as are daily done by us and are continually visible amongst us and thence derive their pretentended necessity of introducing within upon and over us such a Foreign Commander and Government as that of a Perfect Substantial Immortal and Self subsisting Spirit but withal we must desire them to declare why they do allow the boisterous Affections and Passions in Man viz. his Ambition Covetousness Lust Wrath and Fear to be ungovernable by this Imperial Spiritual Power set over Man and his Actions but that such riotous Actors will oppose and over-rule this Spiritual Power and hurry this precious Soul and Potent Governor whether she will or not into very bad and wicked Actions such as her self doth not only resist and condemn but even detest and abhor These Affections and Passions our Spirit-imposers do commonly grant have their Rise and Growth from the Animal Spirits Propensities and Parts of the Body but they have not yet set forth any more rational Account of the Manner how or the Power by which such Effects are performed or produced than they say can be done for those of the Senses Phantasie Intellect or Memory They ascribe indeed the Faculties of the Head and Brain to the Spiritual Power and Government and the Affections and Passions they place in the Heart and suffer their Product and Power to remain with Flesh and Blood but they shew us no Reason of the Difference nor how it comes to pass and by what Mediums Flesh Blood Spirits and Animal Parts do or can produce one sort of these Faculties in Man and not the other It is true that after the Notion of a Living Spirit enlivening and ruling in Man is admitted and taken for true we do then easily conceive and believe the Faculties of the Brain are more suitable to that Nature and the Affections and Passions which sure not therewithal but are apt to resist and over-rule that Government Men do forwardly ascribe to the Production Actuating and Government of Flesh and Blood but perhaps more rightly to the same Flame and animal Spirits which act also in the Head but more refined there and meeting with fit Matter and Organs adapted intended by the Artificer and by him appointed for more Noble Purposes And our Experience tells us That Blood which produces Barking in a Dog will by Transfusion cause Baaing in a Sheep and likely Bleating in a Calf Grunting in a Hog and so will the Sheeps Blood by Transfusion produce Speaking and Singing in a Man according to the Matter and Organs which the Spirits arising from that Blood find in the Places adapted for such Productions This farther Piece of Work being cut out for our Spirit-imposers it shall here be left upon them to perform before they be permitted as a reasonable Course to go on in their Pretences That because Men are not able so fully to understand the Course of Natural Proceedings in the Head and Brain as to give a rational and satisfactory Account thereof that therefore Things cannot be done there as they are without such a Spiritual Power as Men have invented to substitute rather than confess in this Case the Truth of their Ignorance and that God's Works are in this Case particularly past finding out But if they shall give us as rational and satisfactory an Account of the Things concerning the Soul they speak of as they require other Men to give of the Acts performed in the Head by the Brain and the Membranes Arteries and other Parts to the same belonging and continually supplied by Animal and Subtil Spirits from the Heart and quickened and acted by the Flammula Vitalis Nay except they do give a better Account of their Soul and its Power and Manner of Acting than Men can do of the Manner of Acting in the Head and Brain by the Animal Spirits and other Natural Parts and Powers of the Body it seems they are not to be believed or admitted to impose upon-Men their Doctrine of a Spiritual and Self-subsisting Soul as a Distinct Being from that of the Body and it seems they may as well devise Souls for the Beasts upon the same Grounds viz. For that they cannot give a rational or satisfactory Account how and by what particular Means and Powers many of their Actions are framed guided and performed As how they come every one of them to know wherein their Prime Forces of opposing others and defending themselves do consist The Dog in his Teeth the Beasts Sheep Goats Deer in their Horns the Boar in his Tusks Cocks in their Bills and Spurs Porcupines in their Quills and the like and how every Species are taught and guided to use their several Weapons the most dexterously and most to their Advantage by what Power Order or Means the Subtilties of
in it self or of moving any other Matter whatsoever It seems when he made this gross Mistake he did not remember that there was an Element of Fire in the World For we suppose he could have no doubting but that Fire was Matter nor that wheresoever it is found it shews it self to be a Self-moving and an Active Principle in Nature so violent as to disdain Resistance from any thing Fortresses and Castles are ordinarily and easily overthrown by it Rocks and Mountains cannot enough resist the Force of it But it can shake the solid Globe of Earth making Resistance to the Violent Force of its Motion and Activity How extream easie must it then be for a Principle of such Mettle and Vigour to move and actuate and to enliven and quicken the adapted Parts Members and Organs of an Animal or Humane Body wherein those Parts and Organs are fitted by a wise Creator to those Motions and Purposes and for those Offices in their first Formation intended It seems an Opinion of so little Doubt or Question as scarce leaves Matter or Occasion for any farther Dispute about the Verity of the Thing We have spoken before of the Spirits enflamed to a Tenuity so rare as it attains to a Degree of Invisibility And our Dr. Pag. 149. tells us of the Intense Heat that is about the Heart of Man such as that his Blood there is in a manner scalding-hot So Pag. 203. says The Aetherial Matter is that Fire which Trismegist affirms is the Vehicle of the Mind and which the Soul of the World doth most certainly use in all her Acts and Procreations Pag. 212. The Spirits thus fine and active move like Light as that of the Sun to our Sight the Motion is propagated not by Degrees but at once Pag. 214. If one part of the Blood he more Fiery and Subtil than another it will be sure to reach the Head From these Assertions it appears our Dr. was not ignorant of the Principle of Fire and its Activity in the Body and Mind of Man nor did he forget it Why then did he not mention and answer the Objection thence arising against his Position That Matter can neither move it self nor any other Matter there seems no Account or Reason to be given Our Author Baxter takes notice Pag. 21. That Life Intuition and Love are Acts as Natural to the Soul as Motion Light and Heat are Quoad actum to the Fire This Testifies his Opinion That Fire is a a Self-moving Principle and that it is evident and eminent in the Composition of the Body and Mind of Man is too well proved and apparent to be doubted Upon all these Quotations and Arguments it seems we may say as we have done before in the Case of Plants that in Animals Men do find a proper and sufficient Original in their Seed and the Fomentation and Nutriment of it and of its Growth and Tendency to the Perfection of its Kind that there are naturally produced the Parts belonging to such Bodies viz. inward as Heart Liver Lungs Bowels Brains Spleen Kidneys Bladder c. And outward as Head Feet Hands Arms Shoulders Neck c. Also those which under one Name contain many Particulars as the Muscles Nerves Veins Fibres Arteries Films Membranes Tunicles c. Lastly such as go through the Composure and every Part of it viz. Flesh Bones Blood and Breath God by his Hand-maid Nature and that Wisdom described Prov. 8. framed this Compositum at first out of the Dust of the Earth Of which David gives a true Character when he says I am fearfully and wonderfully made and making he endowed it with a Generative Power to be practised and used for the Continuance of their Species till Time and Place shall fail for such Productions and hath made such Performances the most pleasing and delightful Actions of their Lives to the intent the Species of Animals might never fail in the World or be extinguished When their Bodies were perfectly framed and fully finished furnished with Blood and Humours fit to be enkindled by the Promethean or Heavenly Fire He breathed says Moses into Man the Breath of Life which though Moses doth not express it was given and granted to the Beasts of the Field also and to the Heirs and Posterities of them all and by the first Blast and Fanning of this Breath were the pregnant Steems of the newly-created and pullulant Blood and Humours of the Body enkindled and enflamed with a Fire of Heavenly Product Natural and Lambent like those sometimes found in Ancient Urns and Sepulchres ever burning or shining without Consuming or Perception of Consuming their Materials This Fire Flame or Glowing pervades the whole Body and every Part and minute Particle and Member of it whither the Blood and Humours can and do come enlivening and actuating the whole and every Part of the Body to perform those Purposes for which by Nature they were intended But the Power of this Vital Heat and Fire is most apparent in and about the Heart where the Blood is most heated rarified and refined to a Spirit of that Pureness and Subtilty that like a rorid Steem they become thin to an Ivisibility ascending continually from the Heart to the Head as the Sap doth in Plants and the Vegetative Spirit from the Root to the Branches arriving in the Head they replenish the Brain and the Ventricles thereof acting and stirring and enabling all Parts and Organs to and in the Performance of those Parts and Duties for which by Nature they were intended Our Dr. before-quoted P. 298. tells us That by these Spirits the Soul hears sees feels imagines remembers and reasons and can do nothing without them And Pag. 329. The Souls Intellectual Operations depend upon these Spirits and it is the Fitness and Purity of them that invites and enables her to love and look after Divine and Intellectual Objects But we do not perceive more need of such a Soul in the Animal than there was before in the Plant there we found Materials and proper Organs for the Nourishment of it and a Natural Vegetative Spirit or Soul to enliven it to stir and actuate the Sap causing it to ascend and to spread it self in all Places even to the uttermost Branches and Twigs of the largest Trees where it produceth Leaves and Fruit according to its own proper Nature and why not the Blood Humors and Animal Spirits circulating in the Body of an Animal The Blood and Humors actuated with the Flame of Life and the attenuated Spirits actuating and applying to fit Matter and Organs of the Body made proper for their several Purposes and moving and stimulating to act accordingly and acting with them and in them why may not these act in the Natural Course of a Sensitive Animal without an Immaterial Self-subsisting Soul Our Dr. says Because you can shew me no Way how things can be by such Means acted and done in the Senses or Vnderstanding but so as I can make
such Exceptions against your Deductions as you are not able to give clear Answers unto nor can you make plain to Reason the particular Mode of the Operation of the Senses less concerning the Imagination Memory Intellect and Affections We will not stick to grant all this and yet reply by repeating what we have said Let the Dr. or any for him shew the particular Reasons and Causes and Manner of Working how and why Apple-trees bring forth Apples of such different Kinds yet constant each to his own Kind And why and how a Pear-tree is terminated to her Sort and Sorts in like manner Why and how a Thorn must needs bear Haws and a Vine Grapes c. Why and how some Plants and Flowers are sweet others stinking or without Smell Let them answer to the Queries before made concerning a Leaf and so as Men cannot make material and just Exceptions to their Deductions and then they may more reasonably pretend to bring in a Self-subsisting Soul to the actuating of the Senses in Animals and the Guiding and Conduct of their other Faculties And till then it is to be hoped they will allow Men to think that the Animal Spirits of a Sensitive Animal may have Activity Mettle and Power enough in them to move and employ the Brain the Senses the Body and all their Organs or Instruments whatsoever without the Government or Assistance of a Self-subsisting Soul or any Extraneous Spirit whatsoever Notice must needs be taken of an Objection which our Dr. himself makes or frames against his own Opinion Pag. 238. says he There will be an envious Objection cast in our Way Observe his Epethite is very sharp but the Strength of the Objection was the Occasion viz. Men will say that all our Demonstrations are meer Sophisms because some of them and the not of the least Validity do prove that Souls of Brutes are Substances Incorporeal and Self-subsisting after Death of the Body and consequently That they have a Pre-existence before their coming into the Body and that the Souls of Men have also the same Pre-existence Pag. 240. The Dr. owns these Opinions and says they are all true Pag. 241. And that the Deriving Souls ex traduce viz. from Seed of the Parents is a plain Contradiction and so impossible for a Body to beget an Immaterial Spiritual Substance The third Conceipt That God creates Souls to supply every Adulterous Incestuous Buggering successful Coition or for Monstrous Deformed Productions is too Indignous to be imposed upon his Majesty And there are but these Three Ways for Production of Souls and therefore they must pre-exist à Mundo Condito when many Miriads of Souls were created to serve in all Future Ages Pa. 447. Of this Opinion says the Jews Cabbala was Moses And he names here Seventeen more Ancient Philosophers who were of this Opinion and adds Origen and later Writers Pag. 245. says That all Philosophers of Note in all Ages who have held the Soul of Man Immortal and Incorporeal have likewise held the Pre-existence of it and this must hold for Beasts as well as for Men. Pag. 266. As the Souls of Men pre-existing slide down out of the Air into fitly prepared Matter so do the Souls of Brutes also Pag. 271. The Souls of Men and Brutes inhabit Air in a Terrestrial Vehicle Pag. 302. Hence Men will say the Souls of Brutes will live and enjoy themselves after Death To which our Dr. dares boldly answer That it is a thousand times more reasonable that they should be believed to do so than that the Souls of Men do not Pag. 304. There is no Reason to think Brutes cease to be alive after they are separated from their Bodies Our Author Baxter following it seems our Dr. holds the like Opinion and perhaps doubting to prejudice the Opinion of a Humane Soul's Self-subsistance Pag. 20. He says Chambre and some others make Brutes a lower Rank of Rationals and Man a higher Rank Pag. 38. Though it be but an Analogical Reason that Brutes have yet the Difference betwixt Man and them it more in the Objects Tendency and Work of Reason than in our Reason it self as such Pag. 201. Men conclude basely of the Souls of Brutes as if they were not an enduring Substance without any Proof or Probability Pag. 303. Some think too basely of Sense because they find it in lower Creatures they might accordingly deny Substantiality to Spirits because Brutes are Substances Pag. 380. The Sensible Souls of Brutes are Substance and therefore are not annihilated after Death It seems this Tenet of the Maintainers of a Separate Subsistence of a Humane Soul is calculated for the Solution of an Objection which they foresaw would arise from that Power which Beasts evidently have and exercise in the Use of their Senses Affections Fancies Memories and Intellect of Simple Notions whereby their Actions may be and are directed How sufficient the Effect of this Tenet will prove for the solving or opposing an Argument drawn from this Ground will best appear when the Argument it self shall have been produced in which we shall proceed as we have done before in the Case of Trees Plants and other Vegetative Creatures We say then That the Beasts are indowed with the like Faculties and Powers that are found in Men they have a Local Motion as Strong Vigorous and Swift as Men and so for every Limb Joynt Muscle Nerve and Sinew of their Bodies acting as Spontaneously therein as can be done by Men They use and govern the same Five Senses that are in Man and enjoy and act them to as great Perfection and Effect as Men ordinarily do and some of them exceed Men in the Natural Effect Use and Vigor of some of those Senses They have the same Affections and Passions reigning in their Minds Inclinations and Bodies as those that appear in Men and their Lust Wrath and Fear are as Strong Vigorous and Vehement as they are in Men. They have very apt and tenacious Memories and have signs of Active and Moving Phantasies the full truth operation and extent whereof we are not able to discover for want of Dialect in the Beasts to discover them to us an Intellect also the Beasts are evinced to have by their perceiving Mens temper of displeasure or kindness in their Eyes Looks or Gestures by their slinking out of sight crouching and dejected Looks or Behaviour when they have done a Mischief a sign they use reflection upon themselves and so much of judgment as to be under Fear and Expectation of Punishment for the same even as we find the Servile People amongst Men will do a Vivacity also of their Intellect shews it self in their Docility inabling them to practice such Postures and Actions as some more stupid People could hardly or never attain to perform to their degrees of Perfection in the knowing understanding observing and obeying of a Sign a Nod a Gesture a Look the Moving of an Eye or by an angry or pleased Composure
Material Spirit can act no more for ever without a Miracle Fire from Heaven to re-inkindle it but for want of this Subtil Body within the Gross Body without dies and corrupts and turns to that Dust out of which it was first extracted This either was the Opinion of Heraclitus before specified or very like it Chap. 8. Orpheus and Thales thought that there was a Soul of the Universe resident every where and so in the Elements But Aristotle asks how that can be that Air or Fire should have a Soul without being an Animal Orpheus held that Soul which was in the Air to be more Excellent and Immortal than that which was in Animals But their Tenet seems absurd to say that Fire or Air are Animals or that having Souls they are not Animals They said Animals lived by the Air in which they breathed and in Breathing attracted the Air which being animated caused Life in Animals but the whole Air is of the same Species and Nature with every Part of it therefore the whole Air is animated In Souls says Aristotle there are dissimilar Parts or Degrees viz. Reason Sense and Vegetation but the Air consists of Similar Parts only whence Soul and Air cannot comport together nor can the Soul be in every Part of the Vniverse unless she do consist of Similar Parts Concludes The Soul cannot be known from its Consistence of the Elements nor can it be knowingly or truly said that she is moved We may observe as the Occasion of this Argument that some Old Philosophers held the World to be animated and that the Soul of the World gave to every Nature its ultimate Perfection that made heavy things descend and light to rise upwards and was the Cause that Animals had Life So says Virgil Jovis omnia plena And Infusa per Artus Mens agitat Molem magno se Corpore miscet But this Opinion Aristotle doth disallow and argues against it by this Chapter Chap. 9. By Powers of the Soul Men have Knowledge Sense and Opinion can Consult and Desire and use their Appetites and Local Motion at their own Liking and from Her comes their Growth Continuance and Diminution and from Her our Vnderstanding and the Vse of our Reason and so all other Powers and all that we do or suffer But Men have doubted Whether each of these and their like do flow from Virtue of the whole Soul or some from one Part of it and some from another Also What causes Life in Animals whether one or more Parts or what other Cause it hath also What Part of the Soul Understands and what Part Desires For says he some have thought that with one Part of the Soul Men did the one and with another Part the other So as the Soul was partible And if so says Aristotle What is it that keeps her Parts together Not the Body for that is kept together by the Soul for upon her leaving it ensues Corruption and Dissolution Plato thought that there were divers Souls in a Man Aristotle still proves all is but One Soul Against this some alledged That some Insects cut in Pieces each Piece will move for a Time This he denies to come from a Partition of the Soul and says The Principle of Life in Plants is a sort of Soul and it is common to them with Animals and nothing hath Sense which hath not that We may observe the Subject of this Book to be his History of the Soul declaring the Former Opinions amongst Philosophers concerning it annexing his own Confutations and not absolutely approving any one of them Lib. II. Chap. I. The Word Substance is a common Genus of such Things as have a real Subsistence or Being whose consistent Parts are Matter and Form whence results the Compositum consisting of them both united The Matter is a Power or Capacity of receiving Formation or being informed but the Form is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Active Vigour or Principle of Life and Activity in the Compositum and this in Humane Souls is distinguished by the Terms of Science and Contemplation Bodies compounded of such Matter and Form seem to be the Prime Substances in Nature Of these some have Life and some not Life consists in Nutrition Increase and Diminution growing from their own Natural Powers whence every Natural Living Body is a Substance compounded of Matter and Form and of these the Form is most properly Substantial as having Life in it self whereas the Matter hath only a Capacity Fitness and Inclination to receive that Life which the Form can communicate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Active Principle is the Active Principle of the Body This he changes a little saying The Soul is the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first Prime Act of a Living Organical Body Takes Plants to have Organical Bodies thinks it not proper to say That the Body and Soul are one For that Things may be said to be and to be One after a very multifarious Manner says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Souls proper Term or Principal Act or Actor of the Compositum and yet he hath not done with it An Essence consisting in a fitting or reasonable Proportion The Soul is such an Essence and this is the Thing wherein the Top of its Perfection lies and this the Forms of Dead Things as of an Ax or other Tools cannot have but it belongs only to Things which have in them a Natural Principle of Motion If we shall suppose the Eye to be an Animal the Sight would be the Soul Essence or Form and the Eye but the Matter and without the Form the Eye would be useless And as it is in the Parts it is in the whole the Anima Vivens or Sensitiva to the Compositum that hath Life or Sense and as the Eye consists of the firm Pulp and Sight so the Animal of Soul and Body therefore the Soul is not separable from the Body or such Parts of it as remain together and act after the Separation of other Parts from them The Eye may lose its Sight or be pulled out so the Hand its Feeling or be cut off For such Faculties are not general viz. of the whole Body Whether the Soul can be parted from the Body he seems not to determine but if she may be so he thinks she is but in the Body as a Pilot in a Ship We may observe he says as his last and best Definition of a Soul That it is an Essence or reasonable Proportion viz. animating the Body by such a Proportion of the Natural Heat and Radical Moisture Whence the more reasonable just and adequate this Proportion is the more excellent is the Constitution of the Compositum like to be And if he mean thus it is no wonder he says The Soul is no more separable from the Body than Sight is from the Eye In Separation neither can subsist but are thereby extinguished unless as he says we shall think the Soul to be in the Body but
Tongue and Lips So as this Kernel must be like a Hand to the Soul without which it can do nothing of moment Art 45. The Soul cannot excite or remove Passion by its own Power or Will but is put to contest with it by Arguments and other Natural Helps And we know that oftentimes Passions prevail over the Powers of Reason as if they grew but out of the same Root both viz. the Activity Life and Motion of a Material Spirit Art 47. In the Contest between Sense and Reason in Man Here says he the Kernel may be driven by the Soul on the one side and then by the Animal Spirits violently set on the other side or some Spirits may present to the Kernel what they can offer for the Passions others may do the like on behalf of the Soul and what it advises and desires and whither the Kernel inclines that side prevails over the other And if the Case be so our Author puts Mankind under the Government of an Unknown Immaterial but confessedly a very Silly Soul that must apply it self upon all Occasions to a pitiful small Lump of Matter a Kernel without whose Kindness and Inclination it must always become subject to the Slavery of Sensuality and Passion Art 48. One would think here that he would say all Souls are not alike but some are weaker and some stronger he hints it plainly yet without positive Assertion And if Souls be Immaterial Spirits then An recipiunt magis minus who knows Art 50. Every Motion of the Kernel seems naturally to be knit to every one of our Thoughts from the beginning of our Lives and Words which not naturally but only by Institution are significant can excite Motions in the Kernel Says It is observable in Beasts that though they want Reason and perhaps all Cogitation yet they have all the Motions of their Animal Spirits and their Kernels whose Motions excite Passions in them as well as ours in us tending to the same End of preventing Harms to them But these he will not call Affections in the Beasts but Motions of the Nerves and Muscles which produce the same Effects in Beasts that those which he calls Affections in Men use to do in them Whence it seems clear he grants the same Nature in Mens Passions and those of Beasts before needlessly and bootlessly denied by him His Title to this Article pretends to shew how Mens Souls may get the Mastery of their Passions but all that he directs upon that Point is That well-taught Spaniels are learn'd to curb their Passions and to sit though they have a mind to run You see says he the Thing is feasible even by Beasts and therefore Men may do it more easily and effectually But I doubt of that 1. Whether Humane Power can do it 2. Whether Beasts may not as easily and fully be brought to it as Men Art 51. It is plain says he that the next Cause of Passions in the Soul is no other but the Motion by which the Spirits do stir this Kernel which is in the Middle of the Brain He sets down his own Cogitation or Fiction as if the Thing were to pass for a Granted Truth That this Immaterial Spirit must rule or be ruled by this Diminutive Kernel Art 122. He says When that Fire which is in the Heart becomes extinguished we die beyond Remedy Art 137. Love and Hatred Joy and Sorrow Lust Fear c. are all Naturally referred to the Body and belong not to the Soul but as it is joined to the Body Art 138. The Beasts direct their Lives no otherwise than by such Corporal Motions as Men usually do follow and would draw the Soul along with them and have her Consent to such Actions Art 139. He says We ought also to consider these Passions as they belong to the Soul But he hath before denied they do naturally belong to the Soul And here he doth not shew that they do depend upon it And these are all the Particulars we find in this late Philosopher concerning the Soul And we observe upon them That all the Particulars which he applies and refers to the Soul of Man are applicable to and agreeable with the Rational Faculty of his Material Soul And all those Things Actions or Passions which he applies and refers only to the Body of Man are applicable to and agreeable with the Sensual Faculty of the Material Soul and Spirit of Man in both which Faculties and in the Vegetative the Body is equally concerned and so is the whole Soul and all its Faculties in all things that pertain or happen to the Body and there is no Separation made or to be made betwixt the Soul and Body of Man during his Natural Life And all which our Author says of the same is feigned out of his own Heart or is a Fiction of his own Cogitation utterly to be rejected as before hath been said And we do not find that he hath said any thing Material for Proof of an Immaterial Soul of Man or that deserves or requires a more particular Reply or any farther Consideration Hieronimus Zanchius was a Reformed Divine of Strasbourgh in the later End of our K. H. 8. and writes upon the Creation and Gods Works then made his Books are in Quarto Printed Newstadt in Anno 1602. His Design led him to treat of Animals and Souls And Lib. 7. cap. 2. Sect. 12. he says the Life of Animals is in their Blood as Moses says also and that all Men agree it subsists by Heat and Moisture Sect. 15. pag. 595. Says God's Creation ceased not with the First Week but he still daily creates Humane Souls and forms the Bodies of Animals Pag. 598. Every Animal hath an Organical Body and a Soul with Vegetative Motive and Sentient Faculties Pag. 599. The Quadrupedes are the next Sort to Mankind both for the Parts of their Bodies and the Strength and Genius of their Minds or Souls endowed with Senses both outward and inward as Men are and use the like Actions both as to Life Sense and Motion Pars 3. Lib. 1. Pag. 603. He says The Breath which God breathed into Adam was a created but incorporeal Thing but the Food then granted to Men and Beasts was alike And he cites Gen. 7.15 The Beasts went into the Ark and all Flesh wherein was the Breath of Life Yet gives no Answer to it nor shews how this Breath and that breathed into Man did differ Yet he would have us learn hence Pag. 617. That our Souls are not from our Parents per traducem but only from God who breathed into Adam's Nostrils id est says he God made him respire by his Nostrils and that is not opposed Pag. 618. Again This Breath was created not out of God but out of some other Invisible Thing and he then created and gave it viz. gave the Soul in that Visible Sign Shews Plato made a Difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nostram and 〈◊〉 〈◊〉 〈◊〉
Sense viz. Brutes and Men live Really and Intentionally God and Angels Intentionally this says our Author is a feigned Invention Fol. 50. N. 3. Says The Soul doth concur both effectually and immediately in the Exercising of its own Operations The Soul deserves well or ill according to the good or ill Will and the Effects of it whence it is the Soul that it free and not the Will Merit and Demerit grows from a Liberty to do or suffer or not and therefore this Liberty belongs immediately and principally not to the Will but to the Soul so the Soul in truly free and hath Power to determine its own Efficiency and Operations agreeing with what we have before spoken concerning it N. 5. The Will is Coeca Potentia and cannot work but as it is determined by Knowledge and the Knowing Principle is that which is free formally Fol. 52. N. 7. Says The Soul hath no Parts but the whole concurrs to every Vital Action in Hand Head Feet c. This I say is the inconvenient Result of Framing the Soul to be an Immaterial Substance and impartible Hence follows our Author's Assertion That the whole Soul must be undividably acting in all Parts at once and wholly in every Part which to unprejudiced Persons looks very like unintelligible N. 11. The Soul is the formally intelligent Principle Fol. 53. N. 14. He says The Senses in Man are subjected in Matter as the proper Subject where it is inherent That the Soul is not a proper Subject for its Inhesion for Material Accidents cannot be produced out of a Spiritual Subject Matter united to a Sensitive Soul is not therefore Sensitive nor for being united to a Rational Soul is it Rational but the whole Compositum is by Force and Power of its Form Sensible or Rational N. 17. And the Material Sensations are united to the Soul which is the Principium Sentiens and yet may not be a Recipient of the Sensations N. 17. For the Soul informs Matter in which it is not inherent but united to it N. 19. Though a Form be united to a Subject without being inherent in it yet no Form can be inherent in a Subject to which it is not united and therefore Sensation received in Matter and united to the Form must be likewise united to the Matter Fol. 54. N. 21. Sensations of Brutes are both subjected and united in their Souls but Sensations of Men are only united to their Souls because that is here taken for an Immaterial Spirit whence Material Agencies cannot arise Productive Fol. 54. N. 1. It is says he a great Question amongst the Learned Whether the Faculties such as Nutrition Generation Sense Intellect be really distinct from the Soul or not Some say that they are not and some that they are Others that the Vegetative viz. Nutritive and Generative are really the same with that sort of Soul but that the Sentient and Intelligent Faculties are really distinguished from those Souls N. 3. The Will if divided from the Soul or Intellect cannot have Knowledge and therefore not Freedom of Acting nor is any thing essentially Subsisting of it self N. 4. but dependently upon the Intellect or Judgment and that is most knowng and free and by that Voluntary Faculty is determined Fol. 56. N. 11. Begins to cite Arguments for proving that the Faculties or Powers are distinct from the Soul and answers them Fol. 58. N. 1. He raises another Question viz. granting such Faculties really Identified or to be really undistinguished from the Soul Whether then they be not formally distinguished from it N. 2. He says they first are formally distinguished from one another and then that every one of them is so distinguished from the Soul at least inadequate Fol. 59. N. 9. Questions if there can be an Intellective Faculty without the Voluntary attending it Fol. 65. N. 1. Anatomists do find that from the outward Organs of the Sense there go Nerves which lead to the Brain by which the Vital Spirits represent the Images received unto the common Sense or inward Faculty that can discern Dogs cannot bark without Sensation thin in their Sleep cannot be outward therefore they do so by Force of their Sense Internal N. 2. Says There is in Man a Sensual Appetite besides his Will And if so says he there must be also a Knowing Principle or Power to guide it And this he says is the Common or Inward Sense But to this I do not agree but say The Contest doth not seem to be betwixt the Will and the Appetite but betwixt Reason and the Affections and Passions each endeadeavouring to incline the Judicial Faculty to pass Sentence on their behalf And the Passions as Wrath and Fear do even strive by their Violence to over-power and compel the Judgment to pass its Sentence on their Side that the Compositum may obtain a present Quiet which without giving some Degrees of Satisfaction to those rebellious and potent Contestors it is not likely to do But upon a Consent obtained the Voluntary Power call it Will or Appetite is readily subservient to such Agreement of the Judgment and hath no Power in Nature to resist such a Decree its Dependence being upon the Judgment as upon its Natural Guide and Director without whose Consent she neither will or naturally can act so as there is no need to make the Intellect Guide to the Will and the Common Sense Guide to the Appetite but the one Guidance of Judgment will serve them both or there is in truth no real Difference between them Fol. 65. N. 3. There are divers Acts of the Sense or Senses Internal 1. It is Perceptive of the Objects delivered by the Senses and thence is called the Common Sense 2. It conserves the Species so delivered Revolvendo and is called the Imagination 3. It can know them and distinguish them one from another and thence is called the Affirmative Power 4. It can compound and join these Species together with what Coherence or Incoherence it pleases or as may happen and this is called the Phantasy 5. It records and remembers such Objects and conserves Things apprehended for Future Times and Uses and this is called the Memory Doubt may be whether a Power or Faculty shall be constituted for Performance of every one of these Offices or that one Common Power shall be said to perform them all Our Author defends There is but one Common Internal Sense acting in all these Performances if in truth they be distinct or several they all may proceed from one Power and it is not reasonable to multiply Powers more than is needful especially for Men of his Judgment which was That there were no Powers in the Compositum which were really distinct from the Soul And in all this I am at Agreement with him viz. That there are no Powers or Faculties so really distinct from the Soul as that they can act to Effect without the Excitation and Assistance of the Soul Hence the Soul moves the
usque ad mortem by fresh nourishment and ventilation without which this animating flame cannot subsist any more than common fire or flame can do P. 102. This Soul perceives not the external Objects or internal Operations but like the Sap in Plants or the Blood in Animals though such Blood be animated it hath neither knowledge nor sense for those parts which must be in continual flame and motion give thereby that to other parts which they themselves have not And thus say I Animal Fire whil'st it keeps glowing irradiates and acts the Bodily Parts and Organs to and for those effects and purposes for which they were intended and made by the great Artificer of the Universe In your first Paragraph you are pleased to say That my Answer to your Question How a Material Soul doth or can act the Senses Vnderstandings Memories and Consciences of Men is not so distinct as you expected but that I shift off with general Remarks and Quotations of Authors My general Remark is That in Plants and Beasts we cannot discern the Quomodo viz. How the Material Soul works in them and yet we are sure of the thing viz. That it doth work all in them and that so it is very probable to be in the State and Case of Mankind And I think this Answer is no shifting one but very plain and full to your Question And for my Quotations they are taken out of good and allowed Authors of late times viz. Boyle Roccius Willis Peter Martyr Philip Melanchton pertinent and somewhat full in the Point of any of which you take no particular notice nor give them any manner of Answer but pass them all by as nothing were and without accepting or answering any one of them whence my labour and intent of quoting good Authors to you is made altogether fruitless and ineffectual I am not knowing in my self that ever I did or do say any thing for a shift or a blind for my meaning and intent seeks Truth and what I say I think without going one step out of the way of right to the best of my knowledge and I am altogether as willing your side in this Dispute be proved true as my own present Opinion and that Truth may finally appear and be prevalent is the only desire intent and indeavour of Sir Your Obliged humble Servant Dat. 18 July 1693. To the abovesaid Answer our Friend returned a Third Opposition Oct. 18. 1693. and this was divided into Eight Paragraphs 1. Paragraph Is a Profession to end this Dispute with this his present Paper and to proceed no farther in it 2. Paragraph You say The main Question between us is the Quid sit Anima Immortalis aut Immaterialis And to this you answer It is an Immaterial Immortal Siprit◠and this you should prove intending what you say it is impossible it should be otherwise For that Matter and Motion cannot act Humane Faculties as they are acted amongst Men as if you intend that God cannot make Cogitative Matter or not make Matter Cogitative but I think God can make Matter Cogitative and if so then you do not deny That a Material Spirit in Conjunction with the Body may possibly act all Humane Powers and Faculties whatsoever You offer to me That Men think it good proof that there is a God by shewing an impossibility that it should be otherwise In Answer to which I say I hold this sort of Proof of that or any Truth to be very obscure and infirm for that it makes Men the competent Judges of what is possible to be or be done which I do not grant them to be For that Men have seen many things done which without such Ocular Testimony they could not have been perswaded to believe never possible to be done viz. that a Remora no bigger than a Snail should stop and hold fast a great Ship going before the Wind with all her Sails that a Fish hooked at the end of an Angling Line should stupefie the Hand and thence the Body of the Fisher and put him into a Deadly Swound that a vast Heap of Water fishes and all should in a Calm Day rise up into the Air and move there in a heap to a far distant Place and there fall down again in Spouts and Hurricanes I think therefore the Arguments ex impossibili concerning Souls are fit only for such as dare take upon them to judge and determine what God can do and what he cannot do Men have Reason to judge it impossible for a Living Person to live still and be safe in the midst of Nebuchadnezzar's Fiery Furnace and yet that and many like things are possible with God and far beyond Humane Knowledge for our Lord tells us That with God all things are possible In my Paper I cited to you Dr. Willis saying That Men who think that God can do nothing above or beyond what they can conceive do not deserve to be answered no more than they qui viventium Sensus Facultates quascunque non nisi à substantia Immateriali Immortalique obiri posse contendunt You say Mans Soul must be Immaterial because God cannot act Man without such a Spirit Prove that and take the Victory and if you do not prove that it seems you have said little in the Case Your Paper says only The thing is impossible for that Matter and Motion cannot do it The truth of which you neither do nor I believe can prove But whatsoever Matter and Motion can of it self do or not do I assure my self God can make Matter Cogitative and can by a Material Spirit and apt Organs effect in Man all that which we see daily performed amongst us and so it still seems to me most likely that he hath done 3. Paragraph The Description of Conscience in my Paper you think too long to examine and therefore to confute or answer it You say There is really a Dominion and Authority of Conscience and I have before granted it and described the Nature of it agreeing that all who have submitted themselves to Rules be they Jewish Christian Gentile Mahometan Romish Quakery or whatsoever other Rules Customs or Conceipts Men have submitted their Minds unto they are under a Coercion of Conscience from the Dictates and Power of such Rules Customs or Conceipts viz. All Cultivated Humane Natures receive more from Education Rules Example and Practices than their Souls of any sort can furnish them with towards the Establishment of a Conscience in them which hath no Power or very little in a State of Simple and Bare Nature without any manner of Cultivation whatsover So for Children as they come to understand and submit to Rules so Conscience grows and increases upon them Also Beasts at their full Liberty shew no signs of Conscience but put them under an Education and they will shew plain Signs of Regret and Fear for having acted against their Rules by their Crouching and Slinking Behaviours Hence appears that the Actings of Conscience are
Considerable in the Degrees of them for that he had Collected together all that I had met with in my former Authors for the Maintenance of his Tenet and had placed and used them Dexterously and as they appeared to serve the most Advantageously for his Deign So as it seemed I had not much more to expect from Dr. Bentley or any other Writer who should or might Undertake the maintenance of that Opinion I thought it deserved my serious Consideration yet found it not convictive of my Judgment in the Point nor able to give any considerable stagger to it And therefore for my own Satisfaction in the first place and Assistance of others in the next place I undertook to make a stricture upon all the Arguments delivered in this Book for Proof of the Point Controverted and this by Pages according to his Order used in the delivery of them And as he brings no new Arguments but only uses those which in my former Writings have been mentioned so are my returns thereunto but a Repetition of things before delivered applied to the Particulars as they are urged by him And because the Answers are Repetitions my intent is to abbreviate them as much as I can without rebating the edge or taking from the vigour of them Pag. 5. He comes to the Soul of Man and says God's Breath infused it and our Breath continues its Vnion with the Body Here though I conceive not that God hath Breath or doth breath yet I grant that God did by an Animating Breath give Life to the Body of Man first fitted and prepared to receive and act by the same He remarks the Ability of Speech is conferred on no other Soul but Mans This I should Word It was conferred on no other Body but Mans for that Mans Soul cannot speak without his Tongue and if there be a defect in that Organ the Soul can neither help it nor act to Speak without it Pag. 6. Says That by calling Mans a living Soul it is distinguished from all other Souls This I deny and say That Beasts Souls are living as well and as Naturally as Mens Pag. 7. Amongst his many Expressions not granted I grant this That Adam's Soul came by Inspiration from the Lord. He says It it a most astonishing Mystery to see the dust of the Ground and an Immortal Spirit clasping each other with such dear Embraces I confess this Mystery is so astonishing as quite discourages my belief of the thing He quotes Austin for the infundendo creatur but not any part or place of that Author where the Words quoted may be found and I doubt he is wrong in it and that this Expression is of latter date than Austin's time Pag. 8. The Breath of our Nostrils he says and nothing else links and holds these Two Natures viz. the Mortal and Immortal together for the Soul comes and goes with the Breath and cannot stay one minute after the Breath is gone I grant That as Fire for want of Air is suffocated so both the Humane and Bestial Soul for want of Breath but that is not the only want which can extinguish or dislodge such Souls the want of Blood will do it and so will the want of Food or Nourishment For Breath Blood and Food are all of necessity for the Life and Support of an Humane as well as of a Brutal Soul they cannot subsist if any of these be wanting to them And it passes with me for a strong evidence that the thing which cannot subsist without all these Material Supports is it self also Material viz. both the Brutal and the Humane Souls which therefore I take for Material Spirits Our Author here says No Elixir or Worldly Power can make the Soul stay one minute after the Breath is gone And I say so for the Blood and so when all the Nouriture is spent the Soul can stay no longer says he live no longer in the Body say I. Here he says The Humane Soul is of Divine Original Created and Inspired by God I refuse the Word Created for that it is not in Moses's Text here expounded neither in Letter nor Sense that I can perceive And for the Divine Original and Inspiration it seems the Brutal Soul and first Breath may lay a good claim to them both although Moses have not so fully declared the manner of God's acting with or upon them Pag. 9. Says The Nature of the Soul cannot be perfectly known Pag. 11. To prove the Humane Soul is in strict and proper sense created by God he cites Zech. 12.1 The Lord who stretcheth out the Heavens and layeth the Foundation of the Earth and formeth the Spirit of Man within him Comenius tells us That the Word here Translated formeth is in the Hebrew Jatzar used for the forming of Mans Body out of the Ground viz. a Formation from some Prae-exsistent Matter I say from these Words the Formation of a Material Soul Vital Animal Rational may very well be intended and that this seems most likely to be the sense and intent of it To prove the Soul created he Cites farther 1 Pet. 4.19 Let them that suffer commit the keeping of their Souls to God as unto a faithful Creator I demand of what God was the Creator not of Souls singly but of Bodies also and here commit the keeping of their Souls intends themselves or their Persons An usual Scripture Expression in the like Cases thus his Proofs for the single Creation of Souls out of nothing are answered which renders his Design vain viz. of proving that the Soul is a Substance because created out of nothing I grant the Material Soul to be a Substance but says he Not a substance created out of nothing Yours say he Flows from the Matter and depends upon it And say I so doth the Humane Soul do as appears before and he hath yet made no good Proof of a single Creation of it out of nothing Well but he hath another Argument to prove that the Soul is such a Substance viz. the Soul doth exist and subsist by it self alone when separated from the Body by Death And I grant if he proves this it will do his Work and he Cites in Proof Luk. 23.43 the Case of the Thief upon the Cross and Christ's promise to him And Matth. 10.28 Fear not them that kill the Body but are not able to kill the Soul To each of these Texts I have answered before as fully as I can and hold it not fit to repeat those Answers here St. Matthew's Text I grant is a clear Proof that he was of our Authors Opinion viz. That the Soul might have a Subsistence separate from the Body but St. Paul in St. Lukes Gospel 12. â—4 hath otherwise worded Our Lord's Doctrine upon that occasion and it seems by 1 Cor. 15.18 and 2 Thes 4.15 and 1 Cor. 4.5 Chap 1. vers 7. and 8. that Paul did not hold or know the Separate Subsistence of Souls and so an intermediate State betwixt
Calamos cera conjungere plures instituit Lastly I have chosen the Organ as that Instrument whereunto Mankind may most sutably be compared and from hence shall begin to make general Observations upon these Instruments and Creatures comparando As the Whistle and Horn have no great Variety in their Sounds so have the Insects but something analogous in them to them to Flame and Blood and therefore may rather be counted Animata than Animalie and we shall but little insist upon them but chuse to observe rather upon our Third Instrument the Penny Pipe which can make a Variety of Sounds by several Stops upon it First it appears that this as all our other Instruments this and they all are acted and made sounding by one same Actor or Principle viz. Breath or Wind inspiring them And I say the like of the small Animals compared to it viz. Mice Moles c. we say that they as all other Animals are framed and acted after a similar Manner and as the rest of the greater Animals are and as Man their Supream also is for each of these small Animals have Skin Bone Flesh Blood Sinews Nerves Muscles Joints Heart Brain and Breath as well as the Horse or the Elephant or even as Man himself and act their Five Senses and Vital Faculties as other Animals do and have a Flame of Life or Glowing in their Flood which makes it Circulate Active and Moving as is done in other more large and potent Animals in a Proportion and Nature sutable to their beings The thing is all of a hind in them all as the Wind and Breath in the Musical Instruments the Wind in them doth not make a like Sound or Musick in them all but according to the structure and capacity of every one of them Now give a Penny Pipe into the best Artists hand and who hath a very good Breath yet he shall be able to make but very mean Musick with it sutable to the mean capacity of the Instrument and this is the Case of the Mouse or the Mole amongst Animals though they in their Structure Parts and Spirits are of the same Nature with the greater Animals yet such Spirit and Flame can do no more in those small and weak Bodies than the Capacities and Organs of them will extend unto and those Degrees of Power proportionate to its own Strength Nature and Constitution And so it is in every Degree of Animals one above another the Flame or Material Spirit of Life works in each of them proportionably to act and perform such things and in such manner as the Structure of their Bodies and the Figure Power and Order of their Members make them able and inclinable to act and gives them a Power to execute And just as in the Wind Instruments one sort of Spirit acts them all and one sort of Materials viz Hard Materials Wood or Metâ—al make the Body or gross and palpable parts of them and yet there is that vast Variety in the Musick and Sounds of them as if they were not at all of kin one of them to the other but rather as if they were quite different things in their Nature which plainly they are not for the Matter and Spirit in them all are alike It is true they are different Instruments and make very different Sounds and Sort of Musick And it seems the Case is the same amongst Animals Matter and Spirit are of like Nature in them all Man himself though Sanctius his Animal Mentisque capacius altae his Genus is the same with theirs he is Animal let the differentia be what it will Rationale or Religiosum Man is of the same Kind with the other Animals and is compared by David to the Beasts that perish utterly and so should Man have done unless God had promised and appointed a Resurrection for him and a Judgment upon him But all our Maintainers of the Immateriality exclaim and declaim upon the transcendent advantages which Men have over and beyond the Beasts in the Power and Activity of their Rational Faculty which mistakingly and yet generally they call the Soul of Man and seem so to esteem and think of it but to me it seems there is not a greater difference in Nature or Power betwixt Men and Beasts then in Musick there is between the Organ and the inferiour Instruments from the Trompet to the Penny Pipe or Whistle There is as great a transcendency in the Organ over or and above each of the other Instruments in the Musical Use of them as there is in Men over and above Beasts in the several Kinds of them These Machines viz. the Organ and the Man the one amongst Wind Instruments and the other amongst Animals must evidently be accounted for Superlative and Supream with whom none of the Inferiour Animals or Instruments can hold a reasonable Comparison but Ocularly visible it is that the Organ hath no other Spirit or Cause of its Sound Musick and Harmony but the same that acts in all the Inferiour Instruments And semblably it seems that although Man be a Superlative and Supream Animal yet he may be and is acted by a like Flame or Spirit as we agree doth actuate and enliven the other Animals of an Inferiour Nature or Degree inabling for Acts of Life and Vegetation Nourishment Digestion and Generation stirring their Affections of Lust Wrath and Fear Moving and acting their Five Senses to perceive their several Objects And all these and their Local Motions are as vigorous and perfectly acted in Beasts as in Men and this sort of Soul acts also in Brutes an Understanding Phancy Judgment and Memory true in their Kind but to a very low Degree in comparison with Faculties of those Kinds found amongst Men for that the Humane Head and Organs there placed are far more advantageously framed and fitted for such purposes And thus it seems there is set forth and shewed an apparent and pregnant likeness or similitude between the Correspondence which the Organ hath with the Inferiour Wind Instruments and that which Man hath with the Inferiour Animals And that this Comparison or Similitude may be helpfully used towards the Discovery of the Nature and Operations of an Humane Soul and some farther Assimilations may be made of Man to an Organ viz. First That as in an Organ the Wind cannot command or alter the Sound of any of the Pipes so as to make the Treble Mean Tenor or Bases sound otherwise than that Artist who made them intended them for So it is in Man his Spirit or Soul cannot act any of his Senses or Faculties to other then those very purposes for which the Divine Artificer made and intended them it cannot make the Hand see nor the Foot hear the Shoulders understand nor the Buttocks digest but it can only act every Part Member and Organ to those purposes intended by him that made them Secondly As when any of the Pipes in an Organ are ill made cracked or otherwise harmed the Wind cannot
but not so well Vehement excessive Objects of other Senses do only destroy the present Act or at most but the Organ But such Objects of the Touch may kill as vehement Heat Cold Hardship Smell or Taste can also kill but that comes from their Touches and such Power as an Aspect may have to that Purpose is by Power of what touches Prov. 2.4 Solomon directs Seek Knowledge and Truth as Silver and search for them as for hid Treasures And thus have we ransacked the Treasures of this Philosophical Treatise and Storehouse the best furnished towards the present Purpose of any Magazine which by Art or Nature we know to have been collected there hath no Part of it been left without our closest Scrutiny by which we seem to have found that the Philosopher had made a like Search to this very Purpose in the Times Ages and Writings of those who had lived before him and by such Search had found that Orpheus and Thales held Opinion That the whole World was Animatum and that there was in it an Universal Soul from whence the particular Souls were sent out to animate and inform all that were in Capacity to receive both the Vegetative Sensitive and Rational upon whose future Dissolution the Form Soul Virtue or Active Principle returned back to the Universal Soul or Spirit or Power and mixed therewithal as the Drops of Water returning are received and incorporated into their Ocean or Element And if this were true there must thence follow a Subsistence of Souls after Dissolution of the inspirited Bodies but not in their Individuations or Particulars Next came Pythagoras and he taught an Individuation of Souls That every Animal had its particular Form or Soul and the Souls of Men and Beasts were all of a Mode and transmigrated sometimes into Men and sometimes into Beasts according to their Deserts or as it happened or there was Need in the World This Opinion maintains and requires a Separate Subsistence of Souls after Death of the Body and that in every Particular or in their Proper Individuations and necessarily supposes a Pre-existence of Souls And there must be a great Stock Magazine or Provision of Souls whence all who have need may abundantly be supplied Likewise it supposes an Immortality in the Souls or else in length of time they might come to be clean spent and worn out Then came Democritus and he and Leucippus were of another Mind For they thought that upon the Aptitude and Fitness of the Body for the Receipt of a Soul the Vital Heat required and obtained a Respiration and therewithal the Globular or Fiery Atoms which fly about in the Air are drawn in at each Breathing and they give continual Supply to such Atoms as were in the Body before So long therefore as Animals breath and draw in such Atoms they may live but no longer for want of fresh Atoms or Fire for a continual Supply of their Souls This Opinion makes a Soul created by the Congregating of Globular Atoms not capable of a Separate Subsistence as a Soul but is again dissolved into its Atoms upon Death of the Body Then the Philosophers who more regarded Rational and Knowing Faculties in the Soul than its Vital and Moving ones such as Empedocles and Plato They thought the Soul to be a Compositum of the Elements amongst which Fire was most eminent and potent that all being wrought into an amicable Inclination and mixed in a sutable Proportion there rose from that Mixture a Spiritual Flame which they called a Harmony of them all during whose Continuance the Animal lives and hath Vigor in a like Proportion but in Death it ceases And if this be not the Soul which then leaves the Body what can Men think to be that Soul that then leaves it But if in truth this be the Soul which in Death leaves the Body then first it hath a Beginning but together with the Body and this is taken also away with Death of the Body for that there doth not come to Humane Perceivance or Knowledge of any other sort of Soul departing at Death but this only Flame by them called Harmony Other Opinions of Anaxagoras Heraclitus Almaeon Diogenes Hippo and Critias are also cited before And it seems the Opinion generally current was That the Soul was a distinct Principle from the Body and had a separate Subsistence after Death so strongly conceited as some killed themselves to enjoy Soul-felicities the sooner And this Ancient and General Conceit had so much Power even over Aristotle himself as to induce him to discourse of the Soul generally after the Mode of his Time viz. as of a Self-subsisting Principle and to affirm that a Part of it the Prime and Contemplative Part of it the Intellect actu is Self-subsisting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Immortal and Eternal And to prevent any Bodies demanding what this Soul is he says It is that only which it is and that only is Immortal and Eternal But he gives no manner of Confirmation from Reason or offers any Dilucidation or any farther Discourse upon the Thing But on the contrary whensoever he comes to argue from Reason upon this Point of Subsistence of the Soul in a State of Separation from the Body all his Arguments conclude against such Subsistence of a Soul in that Separate State for that it hath nothing to do wherein the Body joins not with it nor can do any thing not so much as move it self but by the Body nor act any thing in the Body but by the Animal Spirits cannot go out of the Body nor alter any thing in it cannot command the Passions Affections or Appetite but struggles with them after a Natural Manner and uses sometimes Natural Means both outward and inward to obtain Victory cannot punish a rebellious Opposer nor make a Hair White or Black or diminish or increase the Stature can finally do nothing but in a Natural Way and by Natural Means by the Organs bodily and the Animal Spirits and therefore in all his Arguments and Collections from Particulars or Experience the Soul seems to be a Natural Agent acting in and by the Body and employing chiefly the Heart as Vital and the Head as Sentient and Intellectual and all other Parts in Passions Affections Appetites and Motions And yet as this Life of the Soul is according to Nature the same Strength of Reason may seem to conclude for her a sutable Exit such as may best agree with a Natural or Material Spirit Des Caries in his Philosophical Principles Part 4. Sect. 197. mentions thus much shall we say or thus little of the Soul he says We do well enough comprehend how by the Bulk Figure and Motion of one Body divers Motions and Changes may be excited in another Body and such as have great Power to affect the same by acting upon the Senses But says he we cannot at all understand by what Mode these Bulk Figure and Motion do produce or effectually Work upon
answers This Soul is the very Form and though it have its Proper Subsistence yet it doth totally communicate it self to Matter because its Nature is Essentially united to Matter and for the Form to communicate with the Matter is totally to be united to it He says Humane Souls are produced by Creation other Souls by Generation but the very Being of a Form is its Vnion with the Subject Yet not to depend upon it Objectors say the Humane Soul works without any Dependence upon its Subject or the Bodily Organs and therefore is not a true Form He answers by granting it works so in a State of Separation but denies it doth so in a State of Union with the Body and in this he contradicts our next preceding Author who will have the Soul work without help of the Body or its Organs even whil'st it is in a State of Union with the Body And our Author agrees with Aristotle in this That the Souls not working in a State of Union without the Bodily Organs is an Evidence that a State of Separation is not Natural to the Soul For Aristotle puts the Matter upon this Trial and our Author agrees the Evidence demanded Fol. 11. Nu. 4. Divers have thought the Soul to be Material as Cleanthes and Chrysippus and many of the Stoicks and so Apollinaris of Alexandria and Tertullian Nu. 5. Many Old Hereticks thought the Soul to be a Spark of the Divinity or a Particle of God so Philojudaeus Fol. 12. Nu. 6. Origen thought the Soul not distinguishable from Angels Nu. 7. The Luciferians said It was propagated from the Seed Nu. 9. Origen taught that Souls were Angels who after having sinned were for their Punishment put into Bodies as into Prisons Nu. 10. Others said the Soul was in the Body as Light is in the Air a Directive Qualification and this divers do say was Aristotle's Opinion Nu. 16. Cites the Lateran Councel under Leo X. saying It is as certain that the Soul is Immaterial as that it is Immortal and that it is Immortal is de Fide Fol. 13. Nu. 17. He argues The Soul as a Natural Form is not capable of knowing Spiritual Beings nor or of making Collections or Universals or Reflex Discourses concerning all which we have before spoken Nu. 19. Angels know by Intuition but a Soul only by Apprehension Composition Discourse Perceivance Internal and the Outward Senses Nu. 22. The Soul is Form to the Body therefore it must be produced in Union with it and cannot naturally be produced in time before the Body Fol. 14. N. 27. The Soul as Rational is united with the Body because it exercises all Acts of Reason in the Brain upon the Disposition of which it doth depend for such Purposes and if the Organs there do fail or are obstructed the Soul cannot act Reasonably as appears in Distracted Persons or Furious or otherwise disordered Nu. 29. and 30. Cites Cajetan and Ferrara who do not allow the Soul as Rational to be the Natural Form of the Body or united to it as such but would have it placed in a Superior Degree to the Body which our Author doth not allow Fol. 18. N. 7. He argues a Material Phantasy offered to the Intellect produceth therein a Species impressed upon it or expressed in it the Action which is here productive of this Spiritual Species received in the Soul depends upon the Phancy which is a Corporeal Thing Whence a Thing that is Spiritual may depend upon one that is Material Fol. 19. Nu. 11. He denies the Mode of the Union betwixt Soul and Body to be Spiritual And I say it seems not Miraculous but Natural However many of our Authors conceive miraculous New Creations and Unions upon Fruitful Coitions Lawful or Unlawful Fol. 20. N. 16. Seems to believe that in the Union of Soul and Body there is a Penetration and Mixture of both Nu. 17. And that a Spiritual Thing may consist of Parts Nu. 18. Says The Soul is not compounded of Essential Parts viz. Matter and Form Nu. 21. nor of Integral Parts but is an Indivisible Entity Fol. 21. Nu. 26. This Soul is objected may inform or be in divers Parts of the Body therefore it may be in many more Parts and though Indivisible may inform a very great Bulk of Matter He answers The Soul is fitted for a Humane Body and terminated in it and is neither too great or too little for it I say this needs Proof and yet hath none Fol. 22. Nu. 28. The Soul can inform but one Heart and Head and such other Parts as are in Connexion with them or unseparated but no Proof offered And what shall be said of one Joint-Body to the Navel and thence to both Bodies and Heads of which divers Examples have been Fol. 24. Nu. 14. Says The Material Soul as in Beasts may be Indivisible into Integral Parts Fol. 25. Nu. 1. Says Certain it is that Souls in the Body do act diversly in divers Parts of that Body it Sees in the Eyes Hears in the Ears c. Fol. 27. N. 19. and they are acted by the Soul in and according to the Aptitude and Power of the several Parts and Organs of the Body and as God hath appointed them to be performed and done And to this I agree Fol. 28. N. 1. Some hold that all Souls of one Sort or Kind are Vnequal one to another Contra Others say there can be no Vnequality amongst them In this must be observed That to be Equal is one thing and to be Alike is another thing nor are they the same with Agreeable or Disagreeable Fol. 35. N. 33. One Man may have more perfect Accidents than another and so for Operations by reason of Accidental Advantages or Disadvantages and so one same Person may be accidentally more or less Perfect at Times But this proves not an Inequality amongst Souls N. 34. Not proving a Natural either Inequality or Dissimilitude he proposes a Prudential one For says he the Affirming that Judas had a Soul equal to that of Christ or his Mother would be harsh and imprudent and therfore we may say Souls existing may be both Vnlike and Vnequal And even from the Ground laid in Generation Degrees of Qualification may arise Fol. 36. N. 1. Each Living Creature hath a Soul and but one Fol. 37. N. 7. The Vegetative and Sensitive are formally included in the Rational Soul for that is the Formal Principle of Humane Life and Sense And I do agree them and Reason to come all from one Principle Fol. 41. N. 1. Wit can either be separated from Knowledge or it cannot We have said it cannot N. 3. He cites an Opinion from Ariaga that Life or Living is Real or Intentional the Real Worldly must have a Nourishment as in Plants Brutes and Men the Life Intentional hath Principles of Knowledge and Appetite comprehending God Angels and all that have Life Whence says he Plants live only on the Gross or Real Life Animals that have