remembring Faculty whether they have a kind of Discursive Faculty which some call Reason whether they do prescind or abstract touching their Voyces how far they are significant and whether they intentionally signifie by them how far their Animal motions are spontaneous or meerly mechanical and which are of one kind which of another or whether as Des Cartes would have it all are purely Mechanical Many vain things have been asserted by men that would be counted eminent Wits but without debating in this place the truth of any of these things it is no marvel if we are to seek what are the manner of these operations of abstract Spirits or Brutes we cannot know them unless we were in them so as to be acquainted with their inward motions or at least unless they had some such way of communicating their Perceptions and Phantasms unto us as we have to our selves or one to another But whatever can be known of them we may easily by inspecting and observing our selves know much concerning our own Souls and the operations of them We may know that we have a principle within which we do as it were feel distinct from our Bodies whereby we think and we know we think whereby we do discursively and by way of ratiocination deduce one thing from another whereby we abstract divide and define whereby we have notions of things which were never derived to us by Sense as the Substance or the Substratum of those Accidents of things which are derived to us by our Sense whereby we do correct the errors of our Sense and judge otherwise touching things represented than the Sense represents them The Sense represents the Sun no bigger than a Bushel there is somewhat within us tells and that truly that it is bigger than the Earth because we find Distance diminisheth the appearance of Bodies Our Sense tells us that the representation in the Looking-Glass hath all the motions the bulk figure colour of that corporeal Moles it represents and represents the same under all the renditions of a Body as it doth the thing it self reflected but there is that within tells us and that truly that it is but a meer shadow and no real Substratum under that appearance of any such corporeal Moles We do most certainly know that there is that within us that doth exercise a rational Empire over our passions and sensual appetite that believes hopes and acts in order to ends that respect another Life than that of Sense We do find as it were the principal seats of these operations we feel our selves to understand in our Head and that we will and resolve and love and hate and pity in our Heart almost as plainly as we find our selves see with our Eyes or hear with our Ears I feel the propensions and inclinations of my Mind as really as I feel my Body to be cold or warm I find in my self that this inward principle doth exert many of its actions intentionally and purposely I resolve and cast about to remember things that I would remember I cast about for all circumstances that may revive my Memory or Reminiscence When I command any Muscle of my most remote Limb to move it doth it in an instant in the moment I will it and hereby I understand the motions of my Mind are no way Mechanical though the motion of the Muscle be such I move ride run or speak because I will do it without any other physical impulse upon me and when I see many analogal motions in Animals which though I cannot call them voluntary yet I see them spontaneous I have reason to conclude that these in their principle are not simply mechanical although a Mouse-trap or Architas his Dove moved mechanically from an artificial principle And because I find that the remotest Muscle in my Body moves at the command of my Will and since I see the energy of my Soul in every particle of my Body though not using intellectual actions in every part yet using some that are imperate as Local Motion some that are natural and involuntary as the Pulse of my Heart the Circulation of my Blood my Digestion Sanguification Distribution Augmentation And because at the same time I understand consider determine speak walk digest and exercise as well intelectual imperate and involuntary actions and all from the same vital Principle though operating differently in several Faculties and Operations I therefore experimentally feel that my Soul though it hath the residence of the exercise of his nobler Faculties in my Head and Heart yet it pervades my whole Body and exerciseth Vital Offices proportionate to the Exigences or Use of every part the Flesh the Bones the Blood the Spirits Nerves Veins Arteries Seminal Parts and this I feel to be through my whole Body and if I find any part of my Body be so mortified as it becomes like a rotten Branch of a Tree whether it be Nerve or Joint whereby that principle cannot communicate it self to it it putrifies and corrupts and is not participant of the motion or influence derived from my Soul because it is now no longer in it to quicken it And as I find my whole Body the Province or Territory of my Soul in which it universally acts according to the different organization and use of every part so I find that my Soul as to its substantial existence is confined within the precints of it and doth not physically act without it and by all this I learn that my Soul if it be a Spirit may be circumscribed within the compass of a determinate space that though it be a Spirit yet its operations while it is in the Body may be if not altogether yet in a great measure organical I understand remember and reason better in my health than in my sickness and better in my riper years than when I was a Child and had my organical Parts less digested and inconcocted And though it be a Spirit yet I find it is no inconvenience to have some analogy at least of co-extension with my Body And although it may be a simple Spirit and univocally and essentially the same as well in my Toe as my Head yet according to the variety of the disposition and organization of the several parts of my organical Body it exerciseth variety of operations the same Soul that understands in the Brain and sees in the Eye and hears in the Ear neither understands nor sees nor hears in the Fingers but moves and feels These and many such Perceptions I have touching that principle of Life Sense and Intellection within me and of these I have as great a certainty as possibly I can have of any thing in the world First Although I cannot immediately have any immediate sight of my Soul or of its immediate operations or internal actings yet I sensibly see and feel the effects thereof with as great an evidence and demonstration that it is such as if I saw the Principle it self and its immediate
remitted the Tongue speaks the Hand strikes or moves the Foot walks the Mouth opens or shuts and all those spontaneous motions subject to the Empire of the Will are performed And though I chuse my Instance in the subject in hand yet the like imperate motions are in Brutes and Animals though not by the Empire of Will which they have not yet by a Faculty that moves in many things spontaneously in some analogy and adumbration of the Empire of the Will in Man but incomparably below it both in perfection and freedom 3. Again there be very many Operations that although they flow from this active Principle yet they are not acts that are imperate by the Will but they are in a manner natural and unvoluntary and therefore I call them sometimes Involuntary sometimes Natural and they are very many and various such are many of the acts of Sense especially the external Though I do by the Empire of my Will direct the Motion or Acies of my Organ to this or that Object yet my Eye my Ear my Touch my Smell my Tast exercise their office of perception upon the Object duly applied to them without any act of my Will commanding them so to do when they are joyned to their Object So my Heart moves my Blood circulates my Meat digests my Body is augmented without any intention of mind to assist their actings So if there be an ill humour in my Body or a wound in my Hand or Leg the Vital energy of my Soul thrusts out the Balsamical humour of my Blood to heal the latter and useth all that Oeconomy that is proper for the expulsion or subduing of the former sometimes by pustulae or eruptions in the flesh sometimes by sweat sometimes by urine sometimes by seige and all this it doth in the most congruous way imaginable so that the best Physicians have not better direction ordinarily in their applications than to follow Nature in those motions And all this is done most exquisitely and yet without any deliberation or rational decision of the Understanding or Empire of the Will in relation to those Natural motions I shall only therefore observe concerning these Involuntary motions 1. That though they are without any dictamen Rationis yet they are done in a way of as great congruity to its end as if they were directed by the wisest counsel of the wisest Soul and it is reason good it should for it is a standing and most wise Law of exercise planted by the most wise God in this Vital Principle for the regiment of the Body And therefore though it be not directed by deliberation of the Humane Intellect or choice of Humane Will it is setled contrived implanted and directed there by a higher Wisdom even the Wisdom of the most wise God And this indeed is the reason of that Excellency that is seen in Instincts even of Brutes and the Formative process in generation that they so aptly and excellently attain their Ends namely because these Instincts and Powers are the immediate Impressions Signatures and Energies placed in them by the Great and Glorious God whose very foolishness as the Apostle tells us namely the seemingly vilest and lowest Impressions of his Wisdom is wiser than men 2. The second thing to be observed herein is That those Natural and Involuntary actings are not done as the former by deliberation and formal command yet they are done by the virtue energy and influx of the Soul and the instrumentality of the Spirits as well as those Imperate acts before spoken of wherein we see the immediate empire of the Soul That Soul that moves my hand my tongue my foot by way of express command and empire digests sanguifies carnifies excerts and doth all those Involuntary operations by it influence and presence remove but the Soul there is no more digestion sanguification or any other acts of that kind than there is speech in the tongue And although in some Insects there appears a palpitation of the Heart for some little space after it is severed from the Body and in Chicken and other Fowl after the separation of the Head from the Body there is a motion of the parts divided yet it lasts not long and they are but the irregular and convulsive motions or struglings of those Spirits which could not so hastily dismiss themselves from the vessels wherein they were inclosed I would now observe some generals in relation to this Adumbration of Providence and analogical Oeconomy of the Soul in the Body which are these 1. That this analogical Providence of the Soul in relation to its Province the Compositum or Microcosm is universal to every part of it there is not the most inconsiderable particle of Flesh Bone or Artery not the smallest Capillary Vein but it is present with and auxiliary to it according to its use and exigence and the congruity of its constitution it accommodates it self to the Eye for seeing to the Ear for hearing and though it accommodate not it self to the Finger in those exertings of those Senses of Seeing or Hearing yet it equally accommodates it self to those remote and small Organs as perfectly in relation to Feeling and to those motions that are suitable to them 2. That even those Exertions of the active Energy of the Soul that seem most remote from the deliberation of the Understanding and immediate active Empire of the Will are guided and directed with all imaginable congruity to their several Ends and Uses 3. That this very same individual Soul may and oftentimes doth exert all those operations at the same time without any difficulty or confusion At the same time I think I deliberate I purpose I command in inferiour Faculties I walk I see I hear I digest I sanguifie I carnifie my Lungs move swifter or slower by the empire and command of my Will my Heart moves naturally by the motion of Palpitation my Blood by the motion of Circulation Excretion Perspiration my Guts by the motion of Vermiculation my Stomach and Intestines digest the good ejects and expulses the bad my Disease is resisted and expelled my Wound cured and a thousand more concurrent coincident Motions and all these performed at the same time by the Power Energy and Oeconomy of one individual Soul and yet all this done easily and sweetly and perfectly without either lassitude confusion or perturbation And all this done by a little spark of Life which in its first appearance might be inclosed in the hollow of a Cherry-stone yet this little active Principle as the Body increaseth and dilateth evolveth diffuseth and expandeth if not his Substantial Existence yet his Energy and Virtue to the utmost confines of his little Province and every particle and atom thereof yea and it is of that absolute necessity that it should do so that without it the Compositum would be dissolved and the Body dissipated into corruption and its first principles as we see it falls out suddenly after the separation of the
or the sense of those effects and operations which after by the help of the Understanding are carried up to the discovery of things not perceptible by Sense immediately Now there may be many things in Nature unto which we can have neither of these accessions of Sense How many Stars are now discovered by the Telescope which were never before known because not perceived by Sense And how many more there may be which are not visible to us by that help we cannot yet know till that discovery We cannot know what the extent of the Universe is whether there be any Worlds without the compass of this whether the Heavenly Bodies are inhabited and with what Creatures We cannot know the Nature Constitution Faculties of created and separate Intelligences nor the manner of their Ubi Motion Intellection mutual Intercourse or detection of their Minds These things are out of the reach of our Sense either mediately or immediately and consequently without the help of Divine Revelation we can never upon a natural account come to any certainty in them or the most we can otherwise know is by considering the reflexed acts of our Understanding whereby we know many acts of our own minds and Soul which are not perceptible to our external Senses and upon that account we may think that 〈…〉 their perception may be something analogical But Man is an Object of greatest vicinity to himself and hath thereby and by other contributions the best opportunity to know and understand himself with the greatest certainty and evidence And yet it cannot be denied that notwithstanding this great proximity of Man to himself yea and notwithstanding the many and great Essayes Attempts Enquiries and Observations that have been made in all successions of Ages by men of excellent Parts Learning and Industry we still remain and are like still to remain ignorant of many things of importance concerning our selves The great and wise God whose Glory it is to conceal a matter having lodged many things in the Humane Nature and Fabrick and Constitution thereof so secretly and so closely that notwithstanding the Experience and Observation of near 6000 years and the search and industry of the best Judgments in all Ages and the close proximity of Man to himself there are very many things in our Nature whereof we neither can and probably never shall be able to give any account to our selves or others with any evident nay with any tolerable certainty as if the Divine Wisdom meant hereby to give to the Children of Men an instance to keep them humble that cannot find out the certainty of what they hourly most intimately converse withal and an indication of his own profound and infinite Wisdom that can thus keep secret those things which in regard of their proximity to us we have great opportunity to know And of this nature are many things which we know to be but we cannot give our selves any sufficient explication of the manner or reason of them We are certain we have a vital active Principle in us by which we see understand remember which we call the Soul But whence that Soul comes or how and when and in what manner it is united to the Body whether it be extended with the Body or indivisible and in every point of the Body how and in what manner it exerciseth its nobler acts of Intellection and Volition or how far forth it stands in need of the Organs actually to exert any of those operations or how far forth it doth or may exert them without it how or by what means the Species not only of sensible Objects but even of Notions of the Mind are preserved in the Memory without confusion and dissipation notwithstanding lapse of time and intervention of infinite variety of Objects whether it be the same individual principle that exerciseth the acts of Intellection and likewise of Sense and Vegetation and if it be what become of these Faculties subservient to a temporal Life in the state of separation of the Soul where it is that the exercise of Sense is performed whether in the Brain or by the Soul by the mediation of the Spirits in the extremity of the Nerves and if the former how the Species of Visibles are carried through those dark Caverns between the Organ and Cerebellum supposed to be the Seat of the common Sense These and many more difficulties scarce explicable with any sufficient certainty do occur in the little Shop of the Fabrick of Humane Nature We must not therefore think that because of this nearness to our selves all the Phaenomena of our Nature can be rendred as evidently explicable as we do or may understand the Fabrick of our Hand by Anatomical Dissection But though this vicinity of our selves to our selves cannot give us the full prospect of all the Intrigues of our Nature yet we have thereby and by other opportunities much more advantage to know our selves than to know other things without us and by that opportunity of knowing of our selves to know the truth or falshood or analogy of very many things without us which otherwise could not be so well known or explicated 1. We have hereby an opportunity to know the Constitutions Frame and Order of our Bodies It is true the great advance of the practice and skill of Anatomy hath laid open to ocular inspection the Fabrick of the Bodies as well of Brutes and Birds as Men and therein they seem to be equally obvious to our knowledge But a Brute or a Man are another thing when they are alive from what they are when dead Anatomy can give us the Position Frame Situation Figure and connexion of all the several Integrals of the Body of Man or Beast but it is the living Mans observation of himself that must give account of those Vital motions that are in the Body when living as the Pulsations of the Heart the Circulation of the Blood the Communication of the Parts the Congruity or Disagreement between my Nature and other things variously qualified The Humor that separates divides attenuates and digests the Nourishment the several exertions of the several Organs relating to their several Functions the things that impede or advance the vital or sensible operations in a man what impressions are made upon the Blood and Spirits by the several passions of the Mind what things increase or advance the Spirits what disorder or discompose them the immediate and agil subservience of the Spirits to the Empire of the Mind or Soul These and infinite more touching the Body are discoverable by Observation and by no other Observation so well as by a mans Observation of himself 2. We have hereby an opportunity to know much more of the Nature Operations and other things relating to our Souls than we can touching other things or Natures There hath been much Dispute among Learned men concerning the manner of the Intellection of Spirits and Intelligences and by others touching the knowledge of Brutes touching their
se cannot be infinite but that successive Individuals or Causes and Effects per accidens might be infinite and eternal is in truth a Supposition not fitted to the truth of things or grounded upon any rational difference between the things but a Supposition fitted merely to serve that other precarious Supposition which Aristotle and his followers had taken up touching the Eternity of the World And these shall be all the Reasons that I shall trouble my self withall against the Eternity of Mankind or the successive Generations and Individuals thereof having willingly declined those many other Ingenious Reasons given by others as of the Impertransibility of Eternity and the impossibility therein to attain to the present term or limit of antecedent Generations or Ages the necessity of every posterius to have a prius that there be an equal number of priora and posteriora which either are so many various Explications of the Reasons going before or at least are not so evidently concludent or are subject to Exceptions in some particulars The Objections both against the Reasons before given and against the Supposition it self I shall take up after the next Chapter wherein I shall examin the other Supposition before mentioned namely The eternal existence of some first Man and Woman and the successive Generations from them wherein because it is touched before I shall be brief CAP. V. Concerning the Supposition of the first Eternal Existence of the common Parents of Mankind and the production of the succeeding Individuals from them I Come to that other Supposition namely of the Existence of some one Man and Woman the common Parents of Mankind eternally and the successive multiplication of the Race of Mankind from them by the ordinary course of generation And although this Supposition carries with it the clear evidence of its absurdity and therefore may seem to be scarce worth the pains of a Confutation yet because it lyes in my way and the Observations upon it may be useful for other purposes I shall say somewhat concerning it This first eternal Pair we cannot conceive to have an existence by a bare course of Nature without an eternal Creation of them by Almighty God and an unintermitted Influence from him to support them in a state of Incorruptibility through the vast abyss of Eternity For he that will suppose things purely under that course of existence that is proper to them by the course of Nature must needs suppose the Individuals of the humane Nature to have been always such and of such a Frame as now they are that is mortal and corruptible Beings and though their Ages might anciently be of a longer continuance than now they are yet upon a bare natural account they could not be conceived immortal incorruptible immutable no more than they are now Therefore since the great admirers of Nature do therefore frame their Hypotheses of an eternal Succession of Men because they think themselves bound to think that all things have ever been as now they are and because they will not substitute other Hypotheses of the Origination or Existence of things in any other manner than they now see them Certainly as to these and ad hominem it is an Evidence beyond contradiction that there never was any such pair of Man and Woman that eternally existed but that all Men and other perfect Animals if they were eternal in their Species were eternally produced ex prius genitis as now they are and that there was no one first individual of Man or Beast that had an eternal Existence because such a Supposition equally crosseth that course of the nature of things which now they see which therefore they make the standard and their measure of things that are past They therefore that must support an existence of the first individual Parents of humane Nature and that those Individuals had an eternal existence must necessarily suppose that they had that existence by an eternal Creation of Almighty God and an eternal Influx and Support from him in that incorruptible estate through all the vast extent of an eternal duration And by this means they do think and that truly that they assert a dependence of the Species of things upon Almighty God which cannot possibly be supposed to be dependent upon him unless they had in their individual nature their existence from him since it is impossible there can be any Supposition of the existence of any Species as for instance the Species of Man unless it be supposed to exist in Individuals nor consequently a dependence of the Species of Mankind upon God as its Cause unless there were a dependence of the first Individuals thereof upon him in fieri as their Cause And they likewise hope but vainly hereby to avoid the inconveniences of successive eternal Generations without any first Caput or Radix of those Generations though they fall hereby into the same difficulties and others that are equally intricate and inexplicable And although in this Supposition we must admit the first pair that were the Roots of Mankind did herein differ from the state of Mankind now that whereas now Men live ordinarily seventy or eighty years and are subject to Death yet those first radices humani generis were by the Influence of the Divine Power immortal and not confined to the age incident now to Mankind but were able to endure the immense duration of an eternal being yet we must also suppose that in other respects they were of the same Make with these individuals of Mankind that are now For otherwise instead of a supposition of an eternal being of the first individual Man and Woman that had their being by eternal Creation we shall fall into a supposition of something that was not in truth Man And therefore as according to the Doctrine of Moses and the Truth Adam the first created Man though consisting of a composition intrinsecally dissolvable had he continued in Innocence should or might have held by the continued Influx of the Divine Will and Power a state of immortality and indissolubleness of his Composition yet as to the Essentials of his nature and the Integrals thereof he should have been and continued like other Men. And therefore those first imaginary eternal Individuals the Root of Mankind should have consisted of Flesh and Blood and Mind and Soul and Body as other Men do they must have the support of their Lives by receiving of nourishment by digesting thereof according to the various process of Digestion as we do they must draw in their Breath or Air and emit it again as we do they must have had the like successive motion of the Heart and the like circulation of their Blood as we have the like local motion of their Bodies the like variation and succession of Thoughts as we have and though the supposed Eternity of them should have excluded from them corruption or dissolution in that vast Period of Eternity yet even that duration of his must be in this respect
conformable unto that Nature which Mankind now hath and as we have no reason to believe they were any way inferior to the present Perfection of Humane Nature so we have very great reason to suppose them constituted in a greater degree of Beauty and Perfection than the most perfect Man that hath been ever since their Formation except the incarnate Son of God Although I do not intend in this place to take a large Survey of the Perfection of the Humane Nature because it is in part done already and I shall reserve it God willing for its proper place and season yet because my Scope here is to evince that the Supposition of the first production of Mankind is an unquestionable Evidence of the Existence of a most Wise and Intelligent Being and that the strength of that Evidence rests in the due Contemplation of the Excellence of the Humane Nature and Faculties and those other Appendices thereunto and that it is not possible to conceive any other but an Intelligent Efficient working by Choice Wisdom and Appropriation should be the first Producent Former and Constituent of such a Nature I shall take a short Survey of the Humane Nature Perfections and Appendices which may give any Man a handle to improve it farther to the same end leaving the fuller Discourse of the Humane Nature as a Reserve also whereupon a fuller Improvement may be made of this Consideration and Conclusion And upon the diligent Observation of this Argument it will evidently appear That the modelling framing compounding ordering and endowing the first Prototype and first Copy of the Humane Nature was neither an Act or Event of Chance or of a Surd Inanimate Unintelligent Nature but was a Contrivance and Work of Design Skill and Intention a Transcript of that Idea which resided in an intelligent Being a Work of a wise and powerful Being yea such a Work as could never have been made by any less than the most intelligent wise and powerful Being exceeding the more single Wisdom and Activity of any created Intelligence at least unless acting in and by the Commission Virtue and Strength of the Almighty God Now these Excellencies in Man that demonstrate an Intelligent Efficient are of two kinds 1. Such as immediately concern his nature 2. Such as are distinct from it but relating to it 1. Therefore concerning those Excellencies that concern immediately his Nature and these discover themselves and the Wisdom of their Efficient And these Excellencies are considered either simply in themselves or 2. Compositè and with the several Subserviences and Accommodations to their Ends and Uses As to the first Consideration there are many Excellencies in the Humane Nature which manifest a far more eminent Excellency in his first Efficient The Symmetry Beauty Majesty and admirable Composure of his Body to which there can be nothing added nor detracted without a blemish to it The admirable Faculties of his Soul those that concern him in his lowest rank of Life the Faculty by which he is nourished those that concern him in his middle rank of Life Soul and Sensation Memory and Appetite those that concern him in his supreme rank of Life Intellect and Will those that concern him in his whole Compositum the Generative Faculty The admirable Union of his Soul to his Body whereby he becomes one Intellectual Being though consisting of Principles of differing natures These and such as these would be largely prosecuted for they do evidence an intellectual most wise Efficient that could thus erect and thus endow such a Fabrick But that which I most reckon upon is that admirable Accommodation that is found in the nature of Man which doth most undeniably demonstrate an intellectual and wise Efficient working by Intention and Design for instance It is indeed a very great evidence of an Artist that can make the Wheel of a Watch or the Spring or the Ballance but the destination of the Spring to the String and the String to the Fusee and the accommodation of every Wheel and their position and fabrick one to another and the Ballance to correct and check the excess of the Motion and the Index to the Table and to fit the Table with Divisions suitable to the Hours and to put all into such a regular Motion as demonstrates the Hour of the Day This adaptation of things of various and several Natures and Structures one to another and all to some common End or Design is so great an evidence of an Intellectual Being that works by Intention by Election by Design and Appropriation that nothing can be opposed against it And therefore I rather choose to prosecute this compound Consideration of the Humane Nature the adaptation and appropriation of things therein one to another and to common Use which is the most evident Argument of such an Efficient as I have before described in the first Fabrication of Humane Nature It were the business of a Volume to pursue all the Particulars of this kind I shall only instance in some 1. The admirable accommodation of the several Parts of the Humane Body to make up one Continuum yet consisting of divers Parts distinct in their individuals and kinds the mortising of the Bones one into another the binding them together by Nerves and Muscles and Tendons the Veins and Arteries for the carrying of the Blood diffused by several Ramifications from their Roots to the uttermost extremities of the Body their differing Coats Anastomoses and means of Communication for the Circulation of the Blood the distributions and ramifications of the Nerves indeed the whole Frame of the Humane Body is an Engin of most admirable contrivance and mutual accommodation of Parts which is so much the more admirable because many of the Parts are distinct not only in the Roots and Numbers but in their Nature and Constitution yet make up one most beautiful Continuum by the mutual accommodation and admirable contignation of the several Integrals thereof 2. The admirable accommodation of Faculties to the convenience and use of Humane Nature for Instance the Digestive Faculty to preserve Life the Generative Faculty to preserve the Species his Faculties of Sense are accommodated to a Sensible Being for as much as he is to converse in a Corporeal World and with Corporeal Beings there is no one quality of Corporeal Nature that he hath occasion to use or converse with but he hath a Faculty by one of his five Senses to receive and discern Again in his Intellective Faculty it admirably serves him for the Ends and Uses of his Being he was appointed to govern direct and rule other Animals and therefore he hath the advantage of a superior Faculty above them whereby he is able to exercise that Direction and Government He was made to be the Spectator of the great Work of God to consider and observe them to glorifie and serve that God that made them and he is accordingly furnished with an Intellective Faculty answerable to his condition 3.