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
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
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
〈◊〉 〈◊〉 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
by something in us and that is some Substance and this we call the Soul it is not nothing and it is within us Thus he tells us a Humane Soul is an Immortal Spirit That being denied he neither proves it nor offers to do it but instead thereof he offers Proof that it is a substance for says he it moves and acts within us and it is not nothing This we grant but take it for no proof at all of the separated subsistance of a Soul for the Heart Brain Blood and Spirits and Breath are continually moving and acting within us and each of them are substances but have no subsistance in their Motions separate from the Body but all Die with it and so may that which is called by the names of Soul or the Form of a Humane Body or the Vital Principle of it Pag. 14. He Confesses That God is the continued First Cause of all Beings and that the Branches and Fruit depend not as effects so much upon their Causes the Roots Stocks and Branches as the Creature doth upon God whence it seems clear That God can make an Automaton moving and living by ways which Men may not be able to find out or understand and perhaps the Life and Actings of Animals may be such a Secret and because Men cannot find out how the Blood Spirits Nerves Arteries Veins Muscles and other Vital Parts are acted or moved nor the adequate or precise manner how they are all Excited and Actuated by that Flame and Glowing of that which is called the Flammula Vitalis not quite extinguished in Animals but with the Life how by the Unctuous Spirits rising from the Blood Urine and Humours of the Body this Flame is perpetually nourished and maintained and fanned and kept alive by continual and lively respiration nor how the Spirits raised and kindled in and about the Heart mount continually to the Head where in the Brain and the Ventricles of it and Motion or Conveyance of the Arteries thereunto belonging the Common Sense is furnished and excited to Act upon all Objects presented and to Lodge them in the Phantasie and the Memory whence they may be recalled and presented again to the common Sensorium or Judicial Power that it may consider them better or work with them or upon them as far as its own Capacity or Intellect can advance it self in the Powers and Practices of Arts and Sciences Such things we find are transacted and done in the Brain and Body of Man and we cannot pervestigate with any exactness how by the Vital Parts and Spirits of the Body such effects are particularly and properly Produced and this is more hard to be done because Men can never Compass the sight of a Dissected Body in the full Life Vigour and Motion of the Blood Spirits Humors Parts and Members of it but must be content with the view of them all Dead Cold Clammed whence they may have good pretences to conclude it very unlikely that the Powers of Sense Phantasie Intellect and Memory should be Actuated by such Materials or the Conjunction or Operation of them not enough considering that the Flamula Vitalis which is the Acter and Life of them all is extinguished before the beholders can be admitted to the sight and consideration of the Vital or Principal Parts of a Dissected Body And yet it seems from this want of Conception how the Parts and Spirits of the Body do or after what manner they can Act after and in performance of the Faculties of Sense Motion Intellect Phantasie Memory c. Men take their Principal or even only Reason to Introduce or Invent a Forreign Government and Governor for every Animal or at least Humane Body viz. a Spiritual Substance as our Author calls it Pure Invisible Immortal others add Indiscerptable and it will not be Difficult for Men to add and ascribe to it whatsoever their fancies happen to Invent in Cases where we can never expect to have any likely Trial of the Truth but this savours of expounding Obscurum per Obscurius or the stopping one Hole and making many Wherefore as to our not conceiving how the Animal Parts can Work and Act all those Parts which we know are performed amongst us wee seem to have ground enough to refer them to the Power and Will of our Creator That he can by such means effect all Mens performances no Man makes doubt and to many and learned Persons it seems likely that he hath done so and for those who meerly upon the fore-named reason will take the boldness to impose a Super-Humane or Spiritual Empire upon the Bodies of all Men we request them to take as the Acter or Imposer ought to do upon themselves the Onus Probandi and that they first prove to us concerning the Power intended by them to be Introduced amongst and over us which they call an Immortal Spiritual Substance 1. Quod sit 2. Quid sit 3. Quale sit 4. Quando Ingreditur 5. Vbi residet 6 Quomodo gubernat agit viz. That there is in Nature such a Humane Soul able to subsist in Seperation from the Body 2. What it is in its own Nature and whether it do pre-exist a Mundo condito or be derived ex Traduce from the Seed of the Parents or that Infundendo Creatur be Created by Gods Power upon every Fruitful Copulation 3. With what Qualities such Souls are indowed whether they are all well inclined or some ill or meeterly Whether all are of like Power or some more others less potent Whether they may cause or can help or hinder any Bodily Pains or Diseases Whether they can leave their usual place of Residence and go into other Parts of the Body or go quite out of it a wandring in the World and yet return to it again Whether they feel share of the Bodies Maladies and will not willingly consent to have Limbs cut off or to take strong Purges or Vomits for fear of being disturbed in their places of Residence Whether they are more pleased or have a greater desire to be in the Body or out of it Whether the Body be as a Prison to Souls and they be confined to it or that they chuse to be there and leave it unwillingly And if they be there confined by what Power or means are they so and what other Qualities of Souls they think fit to communicate to us 4 When it is that the Soul enters into the Body Whether before or after the Births and if before then how long after the Conception Whether it enter in its full Dimensions or grows larger as the Child grows or suffer detriment by sickness of the Body or its Consumption or Age Also when it leaves the Body finally Whether its leaving do kill or that it stay till the Flamula Vitalis be quite extinct and the Body dead Or If this Flame be suddenly extinct by the violent motion of a blow upon the Head Whether doth the Soul strive to re-kindle this Flame or
of a Mans Countenance Things which dull or unbred People do not well perceive or understand Our Author Baxter Pag. 38. is so moved with the Considerations as he there says That in their own low Concerns a Fox or a Dog nay even an Ass or a Goose have such Actions as we know not well how to ascribe to any thing below some kind of Reasoning or Perception of the same importance Whence he infers That the Difference betwixt Men and Beasts is rather in the Objects and Work of our Reason than in our Reason it self as such and that therefore the old difference of Man from Beast in the Word Rationale should be changed into Religiosum That Mans Genus shall be Animal still but his Characteristical Difference should be changed from Rationale to Religiosum We say further That in the Beasts there is a Sensitive Soul of a Flamy Airy Nature a Material Spirit extracted from the Blood and Humours of the Body actuated by Natural Heat and that Flammula Vitalis which pervades their whole Bodies and every part member and parcel of them passing with their blood into all places whither that can come This Spirit it is that directs and actuates the Motions works by the Senses forms the Voices imagines remembers and understands in the Head inlivens and moves the Heart and by which all other Faculties of the Beasts are stirr'd actuated put upon and supported in their Natural Imployments and Duties performed according to the Natural Operations of Spirits with great Mettle Quickness and Imperceptibility and this seems to be the State and Composition of the Beasts Whence we argue That all that is thus found in Beasts and by them performed springs from the motions and actings of a Material Spirit and the force and power of a Natural Flame What hinders then but that a Material Spirit in Man may as well perform the same productions in Body and Mind of those of his Kind and Species both his Motions Senses Affections Imagination Memory and Intellect and all his other Faculties with some more advantage in the degrees of them by how much the Spirits are more pure and subtil in the Humane Bodies the matter more fine and copious the receptacles of them large and the Organs every where properly fitted and terminating the product and performance to the Effect for which by the Creator they were intended and appointed and we conclude in Affirmative that it is likely to be so in very deed But in answer thereunto our Opposers bring in their lately delivered Assertion calculated as we have said and set on foot for such a time as this Viz. That Beasts do not perform their Functions of the Senses Affections Phantasie Memory and Intellect their Local Motion or any of them by the acting or energy of a Material Spirit But they soberly say Beasts are indowed with and actuated by an Immaterial Self-subsisting Spirit which pre-existed before it came into the Body of the Beast and shall subsist by it self after the death and corruption of its Body They do but say this without making or offering any Proof at all of it And one of their Associates in Opinion pinch'd with this Argument of what the Beasts can and do perform in this Kind takes quite another way and manner of evading from under the force and pressure of it Sir K. Digby to shew us there are more ways to the Wood than one takes a Course directly contrary to that of our fore-cited Authors for he fol. 205. and thence to 210. would perswade us and demonstrate as he says That Beasts are not to be esteemed so much as Voluntary Agents or that they have so much as the knowledge of what they do or why they do it but that they act stupidly by a natural sense of Heat and Cold and the density and rarity of their Blood and Members that they are meer Automata without so perceiving by their senses as to distinguish one thing from another He tells us That in his youth he saw two Machines the one at Toledo for raising Water to a great heighth the other at Segovia both set on work by the Current of a River This was used for the Coining of Money and of these Machines he gives us there the Description and then he compares all sorts of Plants both great and small to his Water-Engine at Toledo and all Sensible Living Creatures to his Machine at Segovia They move and work as that Machine doth and they do things that are very proper and useful for their Natures and contrive and act things sometimes very artificial and curious as he says we see in Spiders Webs and Birds Nests But the Animals know not what it is they do but are prompted so to act by a temperament in their Bodies which makes them uneasie and restless until they do act and employ themselves according to a propensity which they have in Nature but they have as little choice or perceiving either why or what they do as his Machine at Segovia of which he relates many Useful and Artificial Practices continually performed without sense or knowledge of any thing that it did and this seems the single Truth of his fore-cited Assertions But he proceeds upon a like Design to many more folio's It seems evident that these two Opinions of our Opposers are directly contrary one of them to the other and yet are intended both for one same purpose viz. to invalidate such an Argument as might be raised from the Nature Power and Practice of a Sensitive Soul that might perswade to the belief of what hath been before asserted by us of the Rational Faculties and Duties being possible and likely to be acted and performed by a Material Spirit if either of the fore-cited Opinions were true it were enough to rebate the edge of such an Argument and to invalidate the force of it but with those who do not believe the truth of either of them they will be of no force at all to the purpose We confide there is no need to labour in the Confutation of either of them for that they will hardly be acccepted or agreed to by Men of Reading and Reason and that therefore our repeated Argument will be of force and continue unimpeachable by either of these Allegations Whence we are at liberty to proceed in our farther Inquiries concerning the Soul We find that Aristotle who lived about Two thousand years ago wrote a Treatise intituled Of the Soul divided into Three Books and those into Chapters the First Book into Nine and the other Two each into Twelve and he treats therein as we have done of all the Three Known Souls viz. The Vegetative the Sensitive and the Rational and calls his Work A History of the Soul and in the very entrance thereunto the First Chapter of it he tells us It is extream difficult to detect the Essence of any thing or the Quid sit Yet that is the most sound Principle of Knowledge if it can
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
Subtil Principle and easily moved And Heraclitus called it an Exhalation Incorporeal always moving Almaeon said The Soul was Immortal like other Immortal Beings who are always in Motion as the Sun Moon Stars and Heaven it self Other impertinent Philosophers as Hippo said The Soul was Water from the Prolifick Faculty And Critius said It was Blood because that is the Prime Instrument of Sense But all agree in the Prime Requisites of it viz. Motion Sense and Incorporiety Anaxagoras only says It is impassible and hath nothing common with any other thing But if so it be neither he nor any else tells us can tell us how or by what Means it should come to the Knowledge of any thing We may observe all these Philosophers except Three content themselves with a Subtil Moving Material Spirit Of the Three Heraclitus it seems aims at the Spirit formerly by us described Anaxagorus is not believed by Aristotle and is but a Negative Description The Third viz. Almaeon seems the sole positive Assertor That the Soul is Immortal and like other Immortal viz. Spiritual Beings The Man's Name is not otherwise Famous but his Opinion hath had the Fortune to spread it self in the World beyond all those whom Aristotle in this Chapter hath nominated to us and to be come near the Universal of the present Time Jews and Gentiles Mahometans and Christians professing themselves to be of the same Faith or Belief but the more Considerate of them declining a Dispute and reasonable Examination of the same the Soul being a Supernatural Spiritual and Inspirited Substance which Flesh and Blood cannot reveal no nor understand And all this I do willingly agree unto but do say We are now within the Lists of Humane Reason entred into against our Author Baxter and his Associate Dr. More who have undertaken and made Challenge to prove Man's Soul must needs be an Immaterial Self-subsisting Spirit and that upon Grounds of Nature and undeniable Reason We are thus far on of our Way in that Argument and God send us a good Deliverance Chap. 3. Arist confutes some of the fore-cited Opinions And First for Motion says It seems not essential to the Soul but that Motion is rather per Accidens and according to the Bodies Motion and it may move the Body without being moved it self as Light directs without its own Motion The Bodies Motion doth carry the Soul about with it but that is not a proper Motion of the Soul Nothing can move naturally that is not in some Place but the Soul is the Form of the Body and Forms are properly not in Place but in their proper Matter not like Accidents in Bodies which are not there as Forms to Bodies or Participants of their Motion Secondly That which can move Naturally may be compelled to move by Force but the Soul cannot be so compelled Ergo Thirdly If the Soul were properly moved it would not be accidentally so but it is principally moved by the Sensible Objects Ergo Fourthly That which moves leaves its former Place or Qualification And if Motion were Essential to the Soul it so moving must recede from its Essence Ergo Motion is not of its Essence Fifthly Democritus thought the Soul moving it self did thereby move the Body as the Vniverse moved from the Motion of the Celestial Orbs but they never rest therefore the Soul doth not so move the Animal but by its Intellect and Choice the Animal moves or rests Sixthly Plato compared the Soul to the Heavenly Orbs or Circles first differenced into two Sorts and then others and those divided into seven of the Planets But hence the Soul must needs be Bulky and so capable of Division and that it is not But is as the Intellect or Mind which though it reflect upon it self is not thereby made Circular any more than the Sense or Appetite which do not so reflect Though the Soul have not a Bulk yet it is One first in Number next by its Indivisibility for it hath no Parts but all that have Bulk have Parts Also the Motions viz. that of a Soul and that of a Circle are quite different That of a Soul is Intellection employed about Objects or Things that of a Circle is bare Rotation without End But the Soul moves rationally to a Design or End whence the Soul hath a Tendency as well to Rest and Settlement as to Motion Seventhly If Motion were of the Essence of the Soul it could never rest like the Celestial Orbs if not essential to it continual Motion would be tiresome to it and it were better be out of the Body And many say the Case is truly so with it and so for the most part it is believed Those who will rightly treat of the Soul must join therewithal the Consideration of the Body also because of the close Connexion that is between them so as one can neither act nor suffer without the other and they are so knit and apted for one another that a Mans Soul cannot fit a Beast nor that of a Beast suit with the Body of a Man and the Pythagorical Tenet was but a Fable We may observe that Aristotle treats here of the Soul as if it were some Self-subsistent Principle a Thing that was intire not as if it were a Material Spirit residing chiefly in Vital Parts and thence diffused over the whole Body it seems rather that he did not so apprehend of it but rather that it was partible from the Body For else it could not be considered whether it should be better out of the Body or in it He says That then many thought it better to be out of the Body than in it And we are told some Men of those Times kill'd themselves to enjoy that Immunity the sooner And yet it is not throughly clear whether when he speaks of the Souls being out and in that be not intended according to the common Opinion of his Time For that he knits Soul and Body so together as if they were but one same Let it be called Animal or Essential Being which both do and suffer the same without any rationally perceivable Difference although it be easie for posted Fancy to create Differences if the Soul be the Material Spirit before described the Reason of this Sameness in doing and suffering is evident and clear But if the Soul and Body be Separate Subsistences a Modification of this Sameness in doing and suffering is yet to be excogitated Chap. 4. Some hold Opinion That the Body being compounded of contrary Ingredients viz. the Four Elements that Reasonable Proportion and Equal Temperament which disposes and preserves all these in their fittest Quantities Qualities and Agencies in the Body and in their best Consistencies and Agreements one of them with the other that Agent they called by the Name of Harmony and counted it for the Soul This Aristotle says cannot be so For that this Harmony hath not a Power of Motion which all agree to be in the Soul Nor can Men
by this Harmony explicate the Affections and Operations of the Soul 2. This Harmony is neither a Mixture of Ingredients or a Composition of Parts or Members in the Body as all other Proportions are in their Kinds and therefore not properly Harmony They gave the Amicableness of the Ingredients a Part in this Work of Operation by Harmony But whether it be the same Thing or one different from it they do not declare nor doth Empedocles their Author discover Now if the Soul be not this Reasonable Proportion and Temperature of the Mixture in Bodies why doth it appear to be taken away together with the Body and what is it that perishes at the Souls Departure if this sort of Harmony be not the Soul Yet concludes it is not the Soul The Soul may be moved by Accident and can move it self so viz. by moving the Body but a Local Motion the Soul of it self hath not This of Local Motion must be intended whilst in the Body or is fully contradicted by our Doctor Pag. 266. and so to 296. And we may observe that Aristotle seems to bear much with this Opinion of the Harmony though he doth not allow of it and though it fall short of the Truth yet it seems to have a good Share of the Truth in it Chap. 5. Because that to Rejoice Grieve or Discourse are Motions and Men use to say The Soul Rejoices is Grieved or doth Ruminate or Study it therefore is so moved One might as well say the Soul Hews Timber or Weaves nor is it proper to say the Soul Learns or Reasons in Discourse but that the Man doth so by the Power of his Soul Not that the motion is in the Soul but in some Cases it comes to her as in Using the Senses and in some comes from her as in Using the Memory and so for the Intellect which hath a nearer Relation to her than the Memory also is a tore Substantial Faculty and is less decaying or subject to be spoiled The Decays of Age do not reach or spoil it so soon as it doth the Senses Memory or other Faculties The Soul suffers not by Age but the Body wherein she is as in Cases of Drink or Sickness Intellect and Contemplation will fail also with the Bodily Materials failing but the Soul her self is Impassible And if an Old Man should obtain a Young Eye he would be able to see as well as if he were Young To Love Hate or Remember are not Works of the Soul but of him that hath it and they are Qualities and Powers common to the Soul and Body and perish with the Dissolution Perhaps the Intellect may be a more Divine Thing and Impassible Finally the Soul can neither be moved nor move her self but by Accident We may observe That where Aristotle says the Intellect is a kind of Substance I render it a Substantial Faculty more so than the Memory It seems intended by the following Words that Intellect doth also fail Men in their Age but not so early as Memory and so Experience confirms to us For his perhaps the Intellect here intended Soul but not so before perhaps it is a Divine Thing and Impassible We say that what perhaps may be perhaps may not be and compare it with Solomon who knows it is left by both as an uncertain Thing and we are left to seek for a firmer Fixation of what they in these Places have not determined Chap. 6. Aristotle rejects their Opinion who thought the Soul to be a Number which had Power to move it self and says 't is an Impassible Tenet His Arguments seem plain and therefore need not be repeated but we remark or observe that he says Plants and Animals seem to be indowed with the same Soul Spirit or Specifical Soul Also whether you call Democritus his round Atoms Vnities or Minutest Points they will create that which is Quantum and then there will be something that moves and something that is moved as there must be in all Magnitudes though never so small and every Vnity must have its Motor so it cannot be Anima for that is Motor and is not moved but by Accident They who call the Soul Number are like them who call it a sort of a subtil Body consisting of Parts of a like Nature But if the Soul be over or in all the Sentient Body universally and that which enlivens it here would be two Bodies one within another Observe we may concerning this Subtil Part which he calls a sort of a Body it may intend the Immaterial Spirit before explicated and then the having one such Body within another Dense Body is but an Exception to the Wording of the Thing and doth not reach to the Denial of the Matter intended Chap. 7. Mentions Three Definitions of the Soul First That is Id quod maxime vim habet movendi and therefore is a Self-Motor Second That it is a Body consisting of the most Subtil Parts and more Incorporeal than any other Body or Thing These Two are past The Third is That the Soul is a Compositum of the Elements and which therefore can perceive and know them and all that is made of them This Knowledge says Aristotle cannot rise from the Composition of Elements in the Soul unless the Proportions of the Composition in Things and their Way and Manner of Compounding be also in the Soul but not compounded Substances can be in the Soul nor Quantity Quality or other Accidents Empedocles thought the Elements with their Concord and Discord composed not only the Humane Soul but that they and their Concord made up the Divine Intellect excluding Discord Whence says Aristotle God knew less than Men but the Elements says he are Material and that which by compounding them makes the Soul must be of more Value than the Soul And what Thing can that be Impossible it is that there should be any thing more excellent than the Soul or superior to it especially to its Prime Faculty the Intellect For most agreeable to Reason it is that this highest Faculty of the Soul be accounted of the greatest Antiquity and the highest Dominion or Power according to Nature No says Empedocles for the Elements are the First of Beings and if the Soul were not from the Elements she could not attain to the Knowledge of them And here Aristotle lets this Dispute fall and says no more to any purpose in this Chapter We may observe that Aristotle repeats here again the Opinion of the Souls consisting of Material but most Subtil Parts more Incorporeal or Spiritual than any other Material Thing He gave no other Answer to this before but by his Clinch That this would be to conceipt two Bodies one within another To this may be said one is a Spiritual Body or a Celestial Spirit kindled by the Breath of Life But withdraw its Pabulum some few Days or stop the Fanning Air from it but for some few Minutes this Flaming Spirit is certainly extingushed this
as a Pilot is in a Ship who having brought it to Shore leaves it Chap. 2. The Soul is amongst those things which are called Principles having the special Faculties of Nutrition Sense Reason and Local Motion but there is doubt whether all these proceed from the whole Soul or that they are separated Parts of it and if separated then whether in Place or only in Imagination the Vegetative Soul will act in Slips and Branches and enable them to grow but the Soul of Man seems to be of another Sort and that this only is capable of a Separation from the Body as that which is Eternal may be separated from that which is subject to Corruption but all other Parts of the Soul except that which is purely Contemplative are inseparable from the Body The Soul is that Principle by which we have Life Sense and Vnderstanding as from our proper Form and Ratio and this is not the Body but belongs to it she is not the Body nor can she be without it In a Body therefore she is and such an one as is sutable to her Operations and is her proper Matter whence she is the Active Principle bearing a reasonable or natural Proportion to the Matter which is to be informed by her or to her Body We may observe how warily or uncertainly Aristotle handles the Separate Subsistence of Souls saying first That the Soul of Man is the only Sort that seems capable of it and that it doth seem capable of a Separate Subsistence as an Eternal Being But this is spoken without Addition of Reason or farther Dilucidation or Confirmation of the Thing as if in Compliance with Vulgar Opinion and then presently subjoins The Soul is not the Body but belongs to it nor can she be without it In a Body therefore she is and likely cannot be without it Farther it may be observed that in this Chapter we begin to enlarge our Strides and omit all such things which do not properly belong to Souls or is Declarative of their Natures or Properties and this Course will be followed in our future Progression in this Author Chap. 3. Where there is Sense there is Appetite viz. Lust Wrath and Will also Pleasure and Pain or that which is Pleasing and Troublesom Lust desires that which is Pleasant and Animals are nourished by Dry and Moist Things and by Hot and Cold Things Hunger and Thirst belong to Lust Hunger desires the Dry and Warm Things and Thirst the Cold and Moist Man hath a Discursive Understanding or if there be any thing in Nature above that Man hath it Creatures in the lowest Degree Rational have all things pertaining to Animation Sense Appetite Motion c. and yet they all perish in Death Of the Contemplative Intellect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems there may other Things be spoken or conceived We may observe here the same cautelous Expressions of Aristotle concerning Subsistence of a Rational Soul in a State of Separation from the Body that hath been usual with him Chap. 4. It is one of the properest and most natural Qualities of all Living Creatures perfect in their Kinds to generate such another as themselves are and the first able Effect of a Soul arrived to Perfection and the most universal is to generate its Like and support its Species Whence the Souls first Denomination may be Generativa except from her first Acts she should be called Nutritiva The Soul is the first Principle and Cause of Life in the Body and first of Motion both as to the what and why She is the very Essence of the Body or the Causa cur sit and the Life of Living Bodies is the very Being of them and this is of the Soul and all Natural Bodies are Instruments of the Soul Empedocles thought Plants had their Nourishment from the Earth below which was carried up by a Power of Heat and Fire Says Aristotle Earth and Fire are Contraries What keeps them then in an amicable Temper This is the Soul and therefore this is the Prime Cause of Nutrition Yet the Fire or Natural Heat is a Concomitant Cause not yet so Principal as the Soul which bounds the Force of the Fire knowing otherwise no Bounds Nothing can take Food or Nourishment that is not an Animated Body so as such Bodies do therefore these Actions come from the Soul therefore the Soul is such a Principle as hath sutable Faculties to preserve the place of her Abode If that have no Aliment it cannot subsist and therein are Three Particulars viz. 1. What must be nourished 2. With what 3. What effects the Nouriture and that is the Soul The other Two are the Body and the Aliment and all Aliment must be digested and all Digestion is effected by Heat therefore all Living Things have Heat We may apply what Aristotle says here of Generation as the most Natural Action viz. to generate another Creature of his own Likeness and Kind This imports a Generation of the whole Matter and Form Body and Soul according to Natural Inclination and Power of all other Living Creatures Chap. 5. Treats of the Senses and the Objects of them The first Motions towards Sense grow from the Seminal Power then that which is procreated obtains Sense natural to Sensitive Creatures as Science and Contemplation is to Man But Objects of the Senses are external Things and those of Science as Things Universal are inward and within Compass of the Soul it self and it can understand when it will not use the Senses without their proper exterior Objects not hear without a Noise Chap. 6. Each Sense judges of its proper Object without being deceived in it the Distance and Medium being fit and the Organ found But Motion Rest Number Figure and Bulk are not peculiar to any one Sense to the peculiar Object the Essence of the Sensible Power applies it self Chap. 7. Light is as it were the Colour of the Perlucid Body when enlightned by Fire or the Heavenly Luminaries but Light is not Fire nor clearly a Body nor the Effluction of a Body for then it self would be a Body But it is the Presence of Fire or other Lucid Thing in the Perlucidum We may say the Presence of that Habit which expels Darkness is Light and of that Habit Darkness is the Privation The Perlucid Body hath no proper Colour whence it cannot be seen as Air or can hardly be seen as Water The Motive to discern Colours is the Perlucidum enlightened but the Act of discerning is from the Light Fire may be seen both in the Dark and Light for that it enlightens the Darkness Chap. 8. All Sounds occasion Ecchoes though not perceptibly even as all Light hath its Reflexion which causes the Light where the Sun doth not shine or in the Shade The Air seems to be an inane or void Space fit for Sounds The Terms of Acute and Obtuse or Slack is derived from Sounds A Voice is the Natural Sound of an Animal and no Inanimate Thing
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
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
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
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 〈◊〉 〈◊〉 〈◊〉
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
Judgment Pag. 719. He recites his Objections against his Tenet 1. Men observe Children born like their Parents not only in their Bodies but their Minds and this seems to grow ex traduce from the Seed and therefore the Soul grows from that Root as well as the Body To this he answers It is not always so but often otherwise and quite contrary and that it is so comes from the Temperament and Humours of the Body not from the Soul unless that be also of Material Parts Or if says he the Soul have Part in that Substance it comes from Bodily Tinctures with which the Soul is closely united perhaps he might have said inseparably 2. Object Tertullian says the Soul is Material and propagated from the Parents He answers If Tertullian did think so he was deceived as he was also in some other Things 3. Object If the Soul be Self-subsistent it must have two Natures one as Forma informans of the Body a chief Part of the Compositum Man another Nature viz. Angelical subsisting and acting as like Spirits do whereas the Soul taken to be Forma Humana cannot subsist in that Nature out of the Compositum her other yet unproved Nature will not be granted nor assented to He answers Grants Man is not a Body nor a Soul but a Compositum of both and that neither Part is the Man and yet when the Body is dead and the Soul subsisting this may in some respect be counted for the Man as being his Principal Part and all that now remains of him But if we deny that to remain of him his Answer is of no Force Pag. 721. The Soul hath three Faculties or Powers Vegetative Sensitive and Intellective sometimes called Parts of the Soul Essential or Substantial by others Potential Parts To these others have added the Powers Loco-motive and Appetative Thinks the Vegetative comprehends the Appetative and the Senseâ— of the Local Motion these two may be admitted as Powers but not as Essential Parts whence he makes five Powers in the Soul and but three Parts Pag. 724. The Vegetative hath three Prime Faculties viz. Nutrition Augmentation and Generation Page 725. Says Generation or the Power of it is Vere Divinum so as we are thereby Quodam Modo Creators of other Men. Pag. 728. The Sensitive Part of the Soul is substantial and therefore not annexed to Matter or to the Body and so for the Vegetative and they are Self-subsistent as well as the Intellective Part and Immaterial and Immortal We may perceive by this the Author is resolved not to stick at Straws but rather to swallow Camels Pag. 729. Prime Sensitive Faculties are the Powers of Perception and Motion The Senses he says are External or Internal the External are Five the Internal are Three viz. the Common Sense the Phantasy and the Memory whose Organs are placed in the Seat of the Soul known to us only by Reason or Collection Pag. 733. These apprehend and judge of Objects conveyed to them by the outward Organs but can perceive nothing that hath first been brought to them from the outward Senses In the Internal is also the Vis Motrix thence the Appetites and Passions are excited although such Emotions are principally felt about the Heart and therefore have been thought to grow from thence and to reside there We agree to our Author in this Assertion Pag. 736. As the Middle Part of the Brain is more or less firm or better or worse tempered in tanto Men have more or less Ingenuity and Apprehension and the like for other Animals So as this Power of Phantasy depends upon the Organs to which it is affixed as the other Sensitive and Vegetative Powers also are although they are Parts of a Humane Soul they must not be said to depend upon the Body or its Organs We say this last Caution is utterly Vain and to no Effect or Purpose The Phantasy hath Three Offices to receive Perceptions from the Common Sense and to conserve them 2. To collect the Dispers'd Idea's or Imaginations 3. To judge of them and discourse upon them And we see says he Dogs and other Animals greatly moved in their Sleeps by Dreams arising from such Causes Pag. 737. That which Reason doth in the Mind that doth the Phantasy in the Sensitive Faculty and it comes very neer to Intellect it self and supplies to it the Matters to be thought upon and considered of And as the Phantasy is by its Organ inclined to Vice or Virtue so is the Mind or Soul easily drawn to give her consent accordingly The Tincture or Seasoning of the Phantasy or Imagination is of great Force and Power for from thence rise all our Affections Love Joy Wrath Fear Grief Envy Jealousy and the like Pag. 737. Memory is the third Internal Sense This he divides into Sensitive and Intellective and says That living the Man these are so joined or knit together that they cannot well be discerned or distinguished one of them from the other except Men will distinguish them from their different Objects as that Memory Intellective deals in Vniversals but the Sensitive in Particulars or if it do hit upon Vniversals it is but by Accident and by this Means a Separated Soul must always retain its Intellective Memory To this I say this Distinction or Dividing of Memory seems a Device of our Author 's own Coining on purpose to serve the State of his Separated Souls Arist De Anima Lib. 3. Cap. 6. where he sets the Soul highest Says That when separate from the Body it cannot have Memory for if it so had there must be a Patibility in it And we know Memory is but an Impress of the Species received and returned thence to the Intellect importing a Patibility and an Organical Operation and the first Chapter of Aristotle's Book agrees fully therewithal and the Author cites no Authority agreeing with him in this Dicothomy or Division of the Memory and therefore we do by no means admit of the same but take the Memory for an entire Faculty which must all stand or fall together and that the Memory is not capable of Universals except by Accident we deny He says When the Phantasy delivers over to Memory Conceptions of Things as de Futuro the Memory retains them not as Future Things but as bare Conceptions de Futuro And this we agree or else it cannot not be a true Record Whence says he the Senses apprehend only Things Present the Memory records only Things Past but the Phantasy considers Things Present Past and to Come and makes Provision accordingly and according to the Temper of the Organ for Heat and Cold Driness and Moisture the Memory is strong and apt or weak and insufficient and so it is Pag. 738. with all the Senses both Internal and External their Excellency depends upon the good Temperature of the Body and its Organs He says Beasts have Memory but not Remissness a Power to recover and recall things obliterated in their Memories by
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
Evidence for obtaining Sentence from the Judgment upon their Sides or some of them against which the Reason or Intellect offer their Evidence and Arguments for obtaining Sentence of the Judgment upon their Side and this Sort of Pleading may depend before Barr of the Judgment for a longer or shorter Time and as the Case is less or more pressing but before a Judgment be pass'd there can be no Execution in the Microcosm for both Will and Appetite which seem to differ but in Name and Objects being really both but the same Thing but they are both or that Faculty is estopped from moving in Execution until the Judgment have pass'd Sentence and given Direction thereupon To this Sentence the Voluntary Faculty is naturally and therefore easily and continually obedient setting all instruments at work for intended Performance of such Resolutions until the Judgment depart from such Decrees and change them as many times it comes to pass and presently the Voluntary Faculty shifts its Course accordingly like Ezekiel's Wheels as if the Spirit that is in the Judgment were also in the Voluntary Faculty and this by a Law of Nature which can by no Art or Endeavour be altered And hence we may discharge much of that Load which is commonly cast upon Mens Affections and Passions they are doubtless ill Perswaders and Soliciters but they can effect nothing without they do first prevail upon the Judgment to gratifie them in passing Sentence on their Behalf for that sets the Voluntary Part at work and that excites and directs the Bodily Members and Organs to at accordingly and casts the real Guilt arising from all Crimes upon the Man in his best and highest Faculty viz. that of his Judgment We have a Maxim in Law viz. Nou est Reus nisi Mens sit Rea and thence if a natural Fool or real Madman do rob beat ravish kill the Law will not condemn him for it because his Mind cannot be Criminal He is without Reason which only can give him a Mind and yet by the Way if an Immaterial Soul there be in Men it seems such Men have that but the Law looks upon Reason as the Mind of Man and will not condemn one who acts necessarily without it It seems if Affections could drive to Actions without Consent of the Judgment it might be alledged in Diminution of the Crime but the Case looks otherwise for the Judgment may be reluctant in its Consent but it must consent and so become come guilty or no Execution can follow And the Voluntary Part seems to be at no Liberty but necessarily attached to the Decrees of the Judgment For what that Judges best for the whole Man all things then appearing in Judgment considered the Judgment will decree and the Voluntary Part must apply it selt towards the Execution of that Decree as all Things are done in Nature and Creatures by an easie Inclination and Propensity free from any Violence or Compulsion all being acted by the same Spirit different Faculties and Inclinations but all under the Rules of one Judgment which seems to be supream in the Government and hath that one Rational Faculty for Advice or Counsel one Voluntary Faculty for Execution by moving the Nerves as the Fountains and Reins of Motion and though divers Senses have double Organs and there be divers Passions and many Affections not easie to be governed yet is there but one Common Sense one Organ or Place of Phantasy and but one Memory and though Passions and Affections at divers Times are very Violent yet are they not able by themselves to bring any thing into Execution without first obtaining a Sentence or Consent of the Judgment or Judicial Faculty which hath yet no Arbitrary or Tyrannical Power but acts under the Law and Rule imposed by Nature of decreeing only that which appears best for the whole Compositum the Man under such Circumstances as then come under present Survey of the Judgment It is true that the Judicial Faculty is very liable to Mistakes and to be misguided by the Power and Violence of Passions or Affections as well as by its own Ignorance and Infirmity For better setting out of which we may consider an Example or two S. Peter we find was a true Servant of his Master and professed with Sincerity a Resolution rather to die with Christ than to deny him and yet when soon after he was snapp'd by a sudden Demand If he were not one of his Lord's Disciples his Passion of Fear rose up against the Truth of his Affection and that Passion offer'd at the Barr of his Judgment That if a true Confession were made the Appearance was likely and strong that he should be made a Co-sufferer with his Master and then it would certainly go very hard with the whole Compositum The Judgment decrees for the Avoiding of this Suffering as best for the Man all things then in Prospect considered the Voluntary Power then sets upon Execution it moves the Nerves of the Tongue the properest Instrument directing first to deny and then to forswear the Truth in that Particular But presently again upon a Review of what he had done and the Fault committed the Judgment disapproved and changed its over-hasty Decree and its Executive Power the Will directs Motions of Grief and sends plenty of Water into his Eyes as a clear Testimony that his Change and Repentance was not feigned but real The Case of Judas was not unlike his Covetousness prevailed upon his Judgment to decree it best for the Man to earn the desired Wages of Iniquity the Voluntary Power acts in Execution accordingly it moves the Feet to go the Tongue to declare his Design and his Hands to receive the desired and promised Reward and to perform his Bargain and yet presently as soon as he saw Christ was condemned he found his Faultiness and grieved and repented and brought back the Money Judgment decreeing and Will executing and finding none that would receive it he by like Powers acted threw the Mony down with Indignation then ghastly Fear and Horror of Conscience tormenting and instigating the Feebleness Ignorance and Error of his Judicial Faculty induced it to decree That it was best for the Man in that Estate to shorten his own Life and the Attendant Mill moves his Hands to tie and fasten fit Materials then to put his Head into the prepared Noose and the Execution was performed accordingly And there seems to be nothing done in Man or by him voluntarily and as a free Agent but what first passes the Judgment with its Approbation And yet these Passages cannot appear to Mens Feeling or Sense except there be a considerable Time allowed for Rumination for then the Debate and Resolution are somewhat perceivable But in short or sudden Cases and Occasions all pass within us after a Spiritual Manner and unperceived The Spirits acting are Thin and Pure to an Ivisibility and Imperceptibility quick as the Flame or even as Lightning So as the Dispatch
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
Hand Foot Heart and all Members sees in the Eyes hears in the Ears expresses in the Voice perceives in the Common Sense compares and compounds in the Phantasy records in the Memory reasons in the Intellect and judges in his Supream Seat or Power it desires in the Affections excites and acts in the Passions moving all to the intended Preservation Propagation Good and Advantage of each of those Faculties to which they most properly belong intending withal to the Good of the whole Compositum Hence the Affections and Passions do derive from the Soul as well as the Reason and Intellect and one of them is not naturally subjected unto the other but each of them hath its Faculties and Powers formally distinguished from one another but all identified in the Soul so as they act freely and without Dependance of one upon another Thus the Affections and Passions as Products of the same Soul with the Reason and Intellect are naturally at like Freedom and not the Former under Cohersion of the Latter The Seat of Judgment we place Supream in the Microcosm endowing that Power with Knowledge and Discretion to the Measure of that Compositum wherein it is This we say sways in the Government which is Monarchical and Legal and the Judgment cannot be corrupted or beaded to act otherwise than appears to be for the most Safety Good and Benefit of the Compositum all things then offered or appearing considered without Consent of this the Will or Voluntary Power cannot move or proceed to Execution and yet the Judgment often doth consent with great Measures of Reluctancy pressed thereunto by the Furies and Force of Passions viz. Wrath and Fear or by the extream troublesome and vexatious Importunities of Affections viz. Ambition Covetousness and Lust divided into that of Nutrition and Generation and these do so far oft-times importune and press the Judgment for its Consent to their Satisfaction as that upon the over-long Delay or utter rejecting of their Suit by the Judgment or their final Opposition from outward Obstacles they are able to drive the whole Compositum along with them into Frensie Despair Diseases and other ruinous Calamities as we have before quoted in the Case of Judas in which the Judgment consented to a Violent Death rather than bear the Stings and Torments of his Passions But this abates or takes away the Wonder upon the Judgment 's Consenting with Reluctancy to Execution of those Actions which it self doth not approve Thence we often do what we would not and do not what both Reason and Judgment desire to do And though S. Paul call this Sin in us I take leave to think it is Nature in us and that it was in Adam before Sin and was the Original of Sin in him and his Wife as well as in us For when the Woman saw that the Fruit was Good for Food and Pleasant to the Eyes here was her Lust tempted and prevailed upon And that it was to be desired to make one Wise here was her Ambition tempted and prevailed upon And these prevailed upon her Judgment which consenting the Voluntary Power moved the Hands to take and Chaps to grind and devour that which from S. Paul's Authority Christians have ever sine believed to be the Root of Original Sin and bad Inclinations in Men although by this they seem to grow from a higher Original viz. Nature in Man in which we do not place the Affections or Passions under the Regiment of Reason Naturally but take them for Powers Co-ordinate excited and acted by the Soul and set under Direction and Government of the Judgment upon which the Voluntary Power is Attendant And we say with this our former Author That the Souls Operations are assisted or hindred by the Fitness of Matter and Aptness of Organs in the Body If the Matter be of good Temper and the Organs apt and fit the Soul 's Operations are more Vigorous and Effectual If the Matter or Organs be indisposed the Soul 's Operations are more infirm and feeble and if the Instruments be corrupted or spoiled the Soul cannot operate at all by them as if the Eyes be out the Soul cannot see if the Memory be spoiled it cannot remember if the Intellect be crazed the Soul cannot reason if the Seat of Judgment be corrupted the Government fails and all goes out of Order Also the Judgment may be more Able and Firm in some than in others according as the Materials are tempered and the Organs apt and fit And Degrees of Perfection or Imperfection come upon it by good or ill Education Custom Company and other Accidents to which that and all other Faculties Powers Members and Organs of the Soul and Body are subject And they will be better and worse in the same Person at divers Times and upon several Accidents and Occasions all which seem to evince a Mutual Dependance of the Soul and Body one upon another The Body without the Soul is but a Dead Body void of Motion Sense and Life and the Soul without a Body hath no Place where it can lay its Head or set down its Foot the Body is its Natural Receptacle and there only it seems to be at Home enlivening the whole Body inciting each Member Organ and Faculty to the Performance of those Duties and Operations for which by God and Nature they were intended and appointed and acting in them and by them all that hath been before particularly mentioned All this we say is performed by that Flame of Life kindled from Heaven in the Bodies Blood and Humours of Adam and his Wife and by them propagated to all Future Generations this Flame passing in and with the Blood throughout and into every small Part and Member of the Body may it seems be easily conceived to act in all the Members and Organs of the Body and the Vital Sensitive and Intellectual Faculties thereunto joined and in and by its Organs performed working per My and per Tout all that is acted in the Body and in every Part and Parcel of the same because this Soul is spread and diffused over all But how things should in this Manner be performed by an Immaterial and Indivisible Spirit or Spark of a Soul that its whole should be and act in every Member and Organ of the Body and yet be but one for and in the whole Body this is so far from me conceivingly to believe as that I rather incline to think it an unintelligible Thing As we have said the Soul acts in every Organ of the Body and the Inward as well as the Outward So it seems it cannot act to its special Purposes but in those Places and Organs to those Purposes specially appointed by Nature It Sees in the Eyes and Hears in the Ears but it cannot See or Hear without them nor by any other Member or Instrument It cannot perceive but in the Common Sense nor frame idea's but in the Phantasy nor remember but in and by the Organ of Memory
endeavour the same FINIS A SECOND PART OF A TREATISE INTITULED A SEARCH after SOULS THE Fore-going Treatise being finished and coming under the Perusal of several Persons amongst them a Minister an Eminent both Scholar and Teacher made some Reflections thereupon and transmitted them to the Author of this Treatise willing to receive his Reply thereunto And because the Dispute arising thereupon occasioned the opening divers Apprehensions concerning the Main Intent of the Treatise it seemed useful to publish the same therewithal The First Opposal came in one Sheet of Paper which received a Division into Fifteen Paragraphs 1. Paragraph Was a Civil Complement To which was returned a Thankfulness 2. Parag. Was a Discourse that some particular Fathers Opinions touching the Soul as Origen Tertullian and even St. Austin was not fit to counterpoise the General Stream of the Fathers of their Time And this was granted 3. and 4. Speak to the Novelty of the Opinion of a Humane Material Soul and it is granted new to the Generality 5. States the Question viz. that it is Whether the Soul of Man be Material or Immaterial 6. Parag. The Opponent says Men cannot conceive how a Material Agent can act as the Intellect and Memory of Man can do Nor that it can do so Therefore the Soul of Man cannot be Material but must be Immaterial To this it was replied That the Works of God exceed the Capacities of Men to conceive and that Men cannot find out Reasons for or of the Contextures so much as of a Leaf What it is that frames it into a Stem then puts forth the Ramuli then the Fibres of a divers Fashion as is proper to each Tree then unites them by a thin Covering of Green in some more glossy and glittering and in some less Men cannot perceive how or by what means this is done but are satisfied with knowing that there is a Material Spirit or Sap in the Plant and that thereby and by the Vegetative Power in Plants all such acts are wrought in them and that they are acted according to the appointment of God without Mens being able to find out the immediate or next Causes of the particulars And so for the Animalia they have Nutritive and Generative Powers the Loco-motive and Affective as Lust Wrath Fear they have Sensitive Powers and all these in as high and perfect a Degree as Men have them and the Intellectual Faculties but in a very low Degree Men know these Powers or Acts are wrought in or by the Beasts but not in a particular manner applicando to the next Causes of them but we know there is a Flame of Life in them which acts in them and acts them and is the Cause and Original of all their Motions and Actions without knowing how that produces in them Anger or Fear or a Lust to Generation or power to see remember c. The very next Causes or Manner of their Production cannot be known but Men may be satisfied in knowing the Aptitude of the Organs and that generally there is a Flame of Life or a Flamy Spirit in Animals by which God can and doth effect all such Motions and Actions as are fit and proper for each sort of Animals to perform And if all this can be done in Beasts by such a Spirit I desire to be shown some reason why the like may not be acted in Man by a like Spirit and in a much higher Degree assisted by Organs especially in the Head much fitlier framed for the effecting of such purposes and so judging we shall be freed from the Common and Vulgar Error of thinking all we see done extraordinary and of which we are not able to collect or find out the Cause that it is done by assistance or agency of Spirits as was the Case of Regiomontanus his Eagle and Flie and the Artist was therefore taken for a Conjurer And so when Watches first appeared in China those People thought they were moved by Spirits Our present Argument seems of that Nature we know not how such Effects are or can be produced from Matter and Motion and therefore they must be acted by an Immaterial and Self-subsisting Spirit not generated but coming into the Body ab extra no Body certainly knowing from whence nor how nor what it is nor that it is Doctor Willis in his Book De Anima Brutorum Latin Printed at Amsterdam page 4. names Periera and Des Cartes and Sir Ken. Dighy who to avoid the allowance of such Souls unto the Beasts will have the Beast esteemed but a sort of Machines which only can move but that they have no knowledge or feeling of any thing that they do or suffer acted by Matter and Motion which they say can have no Sense P. 5. These Men says the Dr. think that God cannot make Things or Creatures beyond the Powers of Mans Capacity to conceive and rightly to understand P. 6. But says he Nemesius and Gassendus do allow to Beasts Senses Outward and Inward Perception Appetite Spontaneous Motion a sort of Deliberation Judgment and a lower sort of Ratiocination for that is no more but knowingly to distinguish one Thing from another to compare them and chuse one of them before the other And the Brutes do Ex uno colligere aliud and therefore they have a sort of Reasoning although in a very low Degree and he cites the words of Gassendus Animam esse quandam flammulam ignisve tenuissimi speciem quae quamdiu viget seu manet accensa tam diu vivit animal cum amplius non viget seu extinguitur animal moritur P. 8. the Doctor says The Sensitive Souls of Men are of the same nature with this description and this sort of Soul is extended over the whole Body and is dividable and the Members and Parts of the Body are the proper Organs of this Soul aad this Soul is of a fiery nature and the act or substance of it is either a Flame aut habitum flammae proximum affinem and that so it is says he not only Gassendus hath determined but 13 great Learned Men here named have concurred in that Opinion P. 9. he asserts Animam in sanguine aut liquore vitali gliscentem aut ignem aut flammam quandam esse And this Soul which acts and keeps Life in the Body must have a continual Nourishment both from Air and Viands And he takes this Soul to consist of the same Matter with the Body but of the most select subtil and active Particles of such Matter he says Dr. Ent hath clearly demonstrated Sanguinem pariter ac ignem duo desiderare viz. alimentum ventilationem This Soul is fitted and proportioned to the Body and the Body contains it as the Scabbard doth the Sword and it is so fine as to be imperceptible to Humane Senses and so as that it can be known only ab effectis operationibus P. 11. So as when the Life fails there is no sign or footsteps left
Dark Receptacles How can meer Matter and Motion hit upon forming every Species amongst them like those of their own Kind How comes it that upon their first Production they seek their Dams Paps for Nourishment What teaches them the proper uses of their several Armatures not meer Matter and Motion What teacheth them Art Natural or Acquired Also their Senses both Inward and Outward their Phancies and Memories How come they by these and the use of them not by meer Matter and Motion but even as Men do though in a much Lower Degree Gen. 1.25 God made the Beast of the Earth after his Kind ver 26. He said Let us make Man in our Image Here appears a plain Intention of God to make both Man and Beast and that they were made by him accordingly and that he indued each sort of them with a Generative Faculty or Power whereby they were inabled and even naturally and generally provoked to generate their like according to their several Species Chap. 5.3 Adam begat a Son in his own likeness after his Image whence Men are generated in the same Image and Likeness that they were created The Maintainers of the Immateriality pretend to expound the Texts of Genesis last quoted and they do it thus where it is said That God made Man after his own Image this Image of God say they was the Soul of Man but not his Body for that cannot be the Image of a Spirit and God is a Spirit Then upon Adam's begetting a Son in his own Likeness after his Image They say This begetting after his Image must be intended of the Body only and not of the Soul for that the Parents cannot generate Souls of their Sort viz. Intelligent and Angelical but that must be newly created by God upon every new Procreation of Bodies by the Parents I answer That both these Expositions are meerly precarious and arbitrary not agreeable to Reason or grounded upon Scripture Not upon Scripture for they are contrary to the Letter and Words of the Texts The first says God made Man after his own Image Here Man say I must intend the Compositum of the Soul and Body for we never heard or read of a Man without a Body And as this Contexture of Soul and Body is the Image of God so Death by Dissolving of that Contexture destroys that Image of God which was the Man whil'st that Contexture continued So for the other Text Adam begat a Son in his own Likeness after his Image This say I intends a begetting of the Soul as well as the Body for we never heard of a Son of Man without a Soul and think that in Nature there cannot be that thing viz. a Son of Man without a Soul But they reply Flesh and Blood cannot generate Soul of our Sort not an Angelical Spirit for that which it born of flesh is fleshly and not such a Spirit This I grant to be true and infer thence That a Humane Soul generated is not an Intelligent Spirit but a Material though very much Refined Spirit and of a Flamy Aiery Nature as Heraclitus and my Lord Bacon have described it and as Hippocrates Galen Sennertus Willis and Ent have spoken of it I say then That God created Man endowing Matter with Motion and the Contexture of such a Spirit or Soul as did enable him to perform all those Actions and was able to actuate all those Powers which God intended for him and bestowed upon him That God can so do at his pleasure I believe there are few that doubt Willis page 5. bot says Dum ita Creatoris opera quisque ad ingenii sui modulum exponit sentire utique videtur quod Deus nihil amplius fabricare valeat quam quod homo possit concipere aut effingere To this he adds page 40. That the Vital and Animal Spirits are prime parts of the Sensitive Soul in Men and Beasts And says Vt nihil referam illis qui hosce Spiritus prorsus negant quorum existentia fere palpabilis ab effect is probari potest neque de illis redarguendis solicitus sim qui viventium sensus facultates quascunque perceptivas non nisi à substantia immateriali immortalique obiri posse contendunt And to the like Sense Melanchton De Anima p. 5. Spiritus vitales in homine nascuntur in corde vere sunt flammae P. 7. Moses teaches Animam carnis in sanguine esse significat autem anima Hebraeis vitam And when Moses says The Life or Soul is in the Blood vult sanguinem vehiculum esse vitae spiritus vitales illam ipsam rem esse quae ciet corpora quam nominamus animam P. 21. The Powers of a Sensitive Soul Monstrant aliquid quod cogitari potest in materia fons esse actionum non tamen haec prorsus perspicimus sed naturam fons intuemur experimur cernimus motus quod cur it a factum est sapientia est artificis non nostra P. 112. Nulla pars in universa natura ita introspici potest ut penitus tot a agnoscatur Admirandum est cerebrum quod est domicilium sapientiae ac officina cognitionum judicii ratiocinationis memoriae actiones cerebri quantum differunt à physicis qualitatibus quae est substantia cerebri ubi quomodo fiunt hae mirandae actiones in hac squalida massa haec fateamur non penitus sciri agnoscamus Deum esse Naturae nostrae conditorem actiones cerebri proprias maxime testari hunc mundum non extitisse casu Deum conditorem esse mentem sapientem beneficam justam veracem quia impossibile est discrimen honestorum turpium casu aut à natura bruta ortum esse Upon which I thus descant That as God hath given to Brutes quasdam notitias proper to their Natures of which Men cannot perceive the Origins or Causes as in the Arts of Bees Ants Spiders Birds Building Procreation Government and Feeding Brutes Knowledge of their Natural Enemies and the strength and use of their own Armatures and the Proprieties of their Food and Medicines These and their like come from particular Notices planted by God in the Natures of Creatures and it seems Congruous enough to such Proceedings That God may have given to Mankind the easie apprehension honestorum turpium and the Notion of Expectation of a Ruling and Protecting Divinity as proper Notices and Instincts very sutable to the Nature of Man and his Commodious Living in this World The same Author P. 205. says Many things we know are acted in us and by us Ita condita est hominum natura divinitus ut fieri cogitationes in nobis formari ordinari imagines sciamus quomodo fiant non cernimus sed ita Deus voluit And this to me seems a sufficient Account of Mens using their Faculties of Understanding and Reason ita Deus voluit and that it is to be preferred before the Expedient or Proposal
quasi spirituosam toti adaequatam coextensam constiâ—â—unt ex creationis lege Here he shews how these Active Particles first work in semine and form a Consistence and Body sutable to its own activities as a Case may be exactly fitted to a Jewel haec anima ex se statim dissolvi tenuesque in auras evanescere apta a corpore continenti in subsistentia sua actu conservatur ita anima tenuissima licet est corporea P. 11. Corpori intime unitur ejusque velut subtegmen existit attamen textura subtilissima sensibus nostris percipi nequit sed solum modo ab effectis operationibus suis dignoscitur And when the Creature dies Statim ejus particulae à concretione sive mutua adhaesione sua abruptae absque vestigio quovis relicto prorsus dissipantur P. 30. After treating of Brutal Souls he says Ac in eadem classe etiam hominis animam corpoream ponimus idque jure quoniam in utrisque praecordiorum nec non cerebri ejusque appendicis nervosi eadem est confirmatio P. 38. Anima corporea brutis perfectionibus homini communis cum toti corpori organico extenditur singula tum partes ejus tum humores vivificat actuat irradiat ita in duobus illorum eminentius subsistere atque sedes velut imperiales habere videtur Here our Doctor declares the manner how this Material Soul acts and works in the Head and Heart principally P. 39. The Modes and Manner of its Operation by such inflamed Particles of the Blood and specially in the Head whence they are dispersed over all the Body effecting therein Perception by the Senses and all other Faculties their Order Causes and Manner of Working very much deserving the perusal of those who really desire satisfaction in the Enquiry which you have propounded viz. Quomodo operatur Anima Materialis in Homine There you may find a better account to this purpose and a larger than I dare pretend to give you of my own My Answer to your Question How Mens Faculties and Powers can be acted by a Material Spirit given in my former Treatise is That although I were not able to give Evidence of the Manner how but should plead Ignoramus in Answer thereunto this could be no great Detriment to the Tenet of a Material Soul in Man For that Men do not know nor can find out how the Material Soul in Plants produceth Wood Bark Leaves Blossoms Fruits of great Diversities in Nature Shape Firmness Taste Colour Smell Natural Qualities both for Meat Medicine and divers other uses Nor do Men know how the Material Soul in Insects doth or can produce the admirable Order Oeconomy and Regiment which is plainly visible amongst the Bees the Orderly Proceedings and Industry amongst the Ants and the fine and regular Textures of Spiders the wonderful Faculties of Birds in chusing commodious Places for their Nests their Building Sitting Hatching Feeding Guarding and Training of their Young Their Musical Notes and Modulations their Exercises of Power the Stronger over the Weaker and which the Weaker apprehend at the very first sight Neither do men know nor can find out how or by what means the Beasts discern and know their proper Nouritures and Medicines the Means and Causes of their Disgestion Nutrition Generation Appetites Passions Spontaneous Motions Ejections of Excrements the putting out their Hair Horns Hooffs Claws c. Or the Means or Causes of using their Senses and perceiving by them Their Common Sense Phancy Memory and the low Degree of Understanding which they have I say the next Means and Causes of these Effects and their like men cannot discover or find out And yet there appears no doubt but that such Effects flow from the Material Souls or Spirits with which every one of them in their Kinds or Species are endowed Ergo Though I may not be able to declare how a Material Spirit doth or can act in Man his Superiour Faculties of his Reason and Mind yet that may not prove an Argument sufficient to overthrow the Materiality of a Humane Soul For such a Soul may and probably doth actuate all these Superiour Powers and Faculties in Man although we cannot perceive or understand the manner and next Causes of such Productions in any plain or declarable manner It seems enough that we find there are apt Matter Members and Organs to serve those Effects and there is an Active Principle or Spirit though Material yet sufficient for enlivening and acting those Organs or Instruments for the serving such turns to as great Perfection as is ordinarily found in Humane Nature although we do not and rationally are not able to discover the adaequate or perhaps the true Reasons or Means the How and the Why of such Performances Sir Kenelm Digby in his Maintenance of the Soul's Immortality Fol. 394. says Gross Earthly Bodies create Idea's in the Minds of Men and by that means doth Spiritualize such Bodies and that which can so do must needs be Immaterial Now if you ask me how this comes to pass and by what Artifice Bodies are thus spiritualized I confess I shall not be able to satisfie you but must answer That it is done I know not how by the power of the Soul Shew me a Soul and I will tell you how it works But as we are sure there is a Soul that is to say a Principle from which these Operations spring though we cannot see it so we may and do certainly know that this Mystery is says he as I say though we cannot know nor express the manner of it And I may say the like for the Material Soul that it is also Invisible too fine to be perceived but by its Effects and therefore its Operations or the Manner of them are not Perceptible by Mens Senses and thereunto the old Theorem may reasonably be applied Nihil venit in Intellectu quod non prius fuit in Sensu And it seems not reasonable to expect a clear Description or Declaration of such Things or Productions as are not perceptible to Sense or that doth not at some time come or in some measure come under the Test and Trial of those Informers To comply with your Demands I have thus repeated to you that I have before expressed in my First Treatise although it seem more than the Exigence of the Case requires For that although nothing had been said in the Defence Proof or Discovery of what concerns the Souls Materiality yet it seems not to me a good or clear Consequence That therefore it must be Immaterial But that the Proof of that will still be necessary and lie upon your hand to shew De Anima Immateriali quod sit in Rerum Natura quid sit unde oritur quando ingreditur quomodo ubi residet in Corpore quomodo actuat Corpus cum Membris omnia ejus Organa as well in the Vital Nutritive Generative Faculties as in the Loco-motive Affective and Passionate Powers and
Faith to Church Ordinances and do you shew me Ordinances of God convincingly such in this point and then I promise you to be obedient to them and there will need no more words in the Case now disputed But if you cannot or which will come to one do not do it you may have some Title to the Term of a False Accuser of your Brethren whose conceits or errours perhaps of weakness you cannot infect or sully by the sowre and tainted Originals from whence you are pleased ignorantly to derive them And for your Conclusion That the Opinion of the Materiality tends to subvert the Fundamentals al 's Religion it is neither proved nor granted but asserted to strengthen the Foundation of Future Rewards and Punishments by fixing them upon very many and very plain Texts of Scripture and the Articles of our several Creeds clearly proving the Resurrection of the Dead and the Last Judgment Whereas Proofs of the Immortality are neither plainly asserting nor with any manner of clearness proving the same nor is it made an Article in any of our Creeds nor is any thing of it in the 39. Articles of our Church But there I find Artic. 6. That whatsoever is not read in Scripture nor may be proved thereby is not to be required of any Man that it should be believed as an Article of Faith or be thought requisite to salvation We all perceive that during Life there is a Contexture of Soul and Body and such an Union as they jointly participate of all that befals the Person and act undividedly and inseparably from the Person and from one another That Death is a Separation of them is clear also and What then becomes of the Soul is our Question and that we trace from its Nature as near as we can investigate If it be a small intelligent Spiritual Substance created by God upon every Procreation of Man likely it is to have a Separate Subsistence after Death of the Person but then it cannot be properly said The Man or the Person dies but the Body dies And if the Humane Soul be a Flame of Life kindled by God in Adam when he made him a Living Person and from that time hath passed by generation from one Man to another then more likely it is that this sort of Soul is extinguished in Death or that the Extinguishment of this Flame totally or in every part of the Body is the Death of the Person Originally it seems Men were of kin to Beasts in their Manner and Way of Living and Acting Of the Thracians in Orpheus's time we read Silvestres homines sacer interpresque deorum Caedibus victu foedo deterruit Orpheus Dictus ob id lenire tygres rabidosque leones Our own Ancestors in Caesar's time and many years after were naked as their Beasts and had no other Covering but their Skins their Food Acorns and Wild Fruits and their Manners were much sutable and of late we have heard like things of Wild Irish People Americans Libyans and in divers other parts of Africa who go naked as the Beasts and feed upon Raw Flesh and Snakes and the very Guts and Garbage of the Creatures and are as wild says Lithgow as their four-footed companions in the Libyan desarts In a State of so great Simplicity it seems Mankind may be well enough compared by us as it was by David to the Beasts that perish Since my ending the very last Period came to my hands a little Book written by Naudaeus printed Lond. in 12o. 1637 in page 248 he cites Lactantius asserting that Democritus Epicurus and Dicaearchus would not have so confidently denied the Immortality of the Soul Mago aliquo praesente qui sciret certis carminibus cieri ab inferis animas adesse praebere se humanis oculis videndas loqui futura praedicere I do so little approve of the Fathers Opinion in this that if his Magus should shew me such Souls like the Witch of Endor I should take them for his Conjurati and to be no proof at all of the Separate Subsistence of a Humane Soul P. 38. He mentions Archimedes his Mundane Globe the Moving Tripods of Vulcan made by Daedalus Architas his Pigeon Regiomontanus his Eagle and his Fly Men could not believe these Engines could move as they did without a Spirit which they thought could not be Material because that cannot act upon Hard Bodies as Wood Iron c. therefore they concluded those Motions were acted and guided by an Immaterial Spirit viz. a Daemon and that therefore these Artificers were Magi in the worst Sense very Conjurers But from this Crime our Author defends them and says The things were all feasible by Art Natural although Men do not now know nor did then understand the Rules or the Artifice of making such things or other things like or equal to them And this gives us a good semblance of Reason why Men have been apt to maintain their Souls to be Immaterial because they cannot perceive or learn the means and manner by which a Material Soul can act and govern Common Sense Apprehension Phancy Memory Judgment Conscience and the Affections and Passions incident to Humane Nature P. 299. In conclusion he says Men must take good heed not to be carried away with the current of common Opinions that when we are swayed by example and custom and go with the throng in the way we slip and fall one over another alienis perimus exemplis Besides this Book I have since this writing perused another viz. Mr. Robert Boyle his Experiments printed London 1662 2d Edition there p. 190 he says He inclines to think the Air necessary to ventilate and cherish the Vital Flame continually burning in the Heart And he found a new kind of resemblance betwixt Fire and Life the one lasting no longer than the other P. 190. The Flame of Spirit of Wine will burn long upon fine white linnen or paper without consuming either Eminent Naturalists do esteem the Heat which resides in the Heart to be a true Flame and this says he I do not oppose provided they add that it is such a temperate and almost insensible Fire as that before-mentioned and yet he thinks that to be hardly fine enough I have mentioned before a Tenuity to an Invisibility P. 197. He takes Animals for a kind of Curious Engines set on work and kept in Motion by Heat and Air. Dr. Willis in his oft quoted Book p. 4. tells us That Epicurus taught the Soul to be compounded ex atomis levissimis rotundissimis non multum diversis ab eis ex quibus est ignis compactum ex quodam calido flatuoso aerio P. 38. He says He hath given Reasons Quare haee flamma vitalis non uti flamma vulgaris visibilis destructiva fuerit P. 53. As soon as this flame is extinguished the compages of Soul and Body is dissolved and as long as this Soul is in the Body semper nascitur