testifies against his Ingenuity and the faithfulness of his Dealing in this Treatise It is true That if upon Tryal the Verdict shall pars upon the Observer's side against Mr. B's Assertion and That God can Act the Person of Man in all his Natural Faculties and Powers by the Activity and Energy of a Material Unintelligent Spirit There will still remain another Question behind Whether God has done so or has otherwise provided for it But till the first Question be Determined there is neither need nor Reason to Dispute upon the second for if God cannot Act the Persons of Men and all their Faculties by such a Material Spirit then it is certain He has not done so And then there is no need at all for Disputing the second Question P. 40. Mr. M. Discourses upon that which he calls a Natural Conscience which the Observer thinks he is mistaken in For that Conscience seems not Emanant from Nature in such manner as his Natural Affections and Inclinations are not as his desire of Food or Venery both comprehended under the Name of Lust nor as his Covetousness Ambition Wrath or Fear nor as divers other Things are which proceed from a Savage as well as a Cultivated Nature But to create a Conscience in Man there must some Law first be given him and accepted by him and by which he believes his Actions acd Behaviour ought to be Governed For that where there is no Law there is no transgression So that if Man has never Accepted or Submitted to any Law whereby he thinks his Actions ought to be Ruled he can never be capable of any Stings of Conscience For that those Stings arise from the Perswasion Convincing him That he has Offended against a Law which he ought in Duty to have Obeyed For all Conscience whether he call it Natural or Acquired must grow out of several Originals Accordingly First There must be a Law next There must be an Action upon which two the Memory must act and represent to the Judgment both the Law and the Action The Judgment must compare and consider them one with another and whether the Action be a Breach of the Law or not If it be not there follows an Acquittance by the Judgment but if a Breach be found then it is considered How far that Breach extends Whether it be wide and large or narrow and small And the Stings and Lashes of the Conscience are greater or lesser according to these Proportions So that he thinks Conscience to be no more than the Conviction of a Man's Judgment That he has Acted against his Rule And whether that Rule be grounded upon Verity and Sound Truth or upon Falsity and Error yet after a a Man has received it for a Rule and submitted his Mind to the Observance of it the Stings and Lashes of the well-grounded Conscience and of the erroneous Conscience are alike But such Mistakes and Confusions are not incident to Properties and Faculties Naturally Emanant from the Constitution of Nature it self He agrees The Lashes of Conscience or Self-condemnation may be very great but thinks they are rather derived from Institution than Nature He has spoken somewhat largely to this Point in his fore-mentioned Treatise and therefore will Descant no more upon it in this Place because it will there be found and because it is a Subject that neither can be nor ought to be handled in few Words P. 41. Mr. M. Demands Is it possible that any Man should believe That the Notions of a Moral Good and Evil the Remorse of a bad Conscience and the Joys of a good one should proceed from nothing else but the shufflings and cuttings of the spirituous Parts of the Blood up and down the Ventricles of the Brain To this the Observer Answers The possibility of Acting such Things as he specifies by the inflamed Particles called Spirits in the Brain Depends upon the Question before Answered Whether God can Act the Humane Person and all his Faculties by those Material Spirits For if so He can do then these Actions and Faculties are not derived barely by the Motions and Actings of such Spirits but from the Wisdom Skill and Power of the Great Artificer He that looks upon a Pair of Bellows and sees and feels the Wind which proceeds from them and knows no more of the Composition of an Organ than what he can conceive by the Bellows and their Breath could by no Arguments be perswaded That the Wind which proceeds from them should cause such Excellent Harmony in that Instrument as our Daily Experience Proves may be Performed The Skill and Power of God has fitted and prepared suitable Organs in the Head for such Performances and such as being acted moved and filled by these Spirits can with and by then Produce Sense Conception Intellect Memory and all other Powers and Faculties whatsoever which are by God intended to be Performed in the Brain and the Ventricles thereof Concerning this Scbject we find in Mr. Lock 's Essay concerning Humane Vnderstanding Fol. 310. his Opinion touching this Matter where he saies We have the Ideas of Matter and Thinking and possibly shall never be able to know Whether any bare Material Being Things or no it being impossible for us by Contemplation without Revelation to discover Whether Omnipotence has not given Power to some Systems of Matter fitly disposed to Perceive and Think or else That he has joined and fixed to Matters so disposed a Thinking Immaterial Substance He thinks it possible for God to put Matter so together as that it may be capable of Perception and Thought Men cannot by Reason find out the Grounds of Sensation in Bodies or Matter but must Attribute that Power only to the good Pleasure of God We must allow That God has annexed Effects to Motion which we can no way conceive it able to produce Whence the Observer inferrs That Perception Reason and Memory may be produced in the Organs of an Humane Head by the Activity and Motion of such Animal Spirits although we can no way conceive the manner how such Actings and Motions are or can be able to produce them P. 43. Mr. M. saies The frequent Conflicts between Reason and the Sensitive Appetite fully prove That there is a Power Superior to that of Matter and Motion and that there is in Man a regent predominant Principle which sometimes chooses the things most distasteful to Sense and uses the Body as its Instrument to serve its own Will and Pleasure And this Power saies he must needs be the Rational Intellectual Spirit in Man To this the Observer Answers By denying that there is such a Regent Predominant Power in Man as he supposes For that daily Experience shews us that the Affections and Passions do far more often prevail over the Rational Inclinations and Desires of Men and hurry the rational Powers along with them to act all Uncleanness with Greediness then that such Rational Powers are able to restrain and govern those
Beasts that perish utterly And his Son Solomon Eccl. 3.21 seems to know That the Spirit of a Beast goes downward to the Earth and he suspects there that the Spirit of a Man may do so too allowing little or no difference betwixt Man and Beast in this Point nor does the Observer know any other difference between them in this Case save that to Mankind there are certain and faithful Promises and Predictions made of a future Resurrection at the time of our Lord 's coming to Judgment without mentioning the Beasts or fore-telling any such matters concerning them Page 95. Mr. M. says He thinks 't is easie to demonstrate That the Souls of Brutes are much more noble than the material Spirits of their Blood The Observer is ready to say beshrew his Heart for being so unkind as to forbear or neglect doing the World and the Observer that great Favour which he says might so easily be done and which the Observer would have accepted as a greater Civility than any which Mr. M. has hitherto shewed him But Mr. M. it seems is resolved to deny him that Courtesie which he thinks he could so easily have performed Then Mr. M. proceeds to say That he is not obliged to incumber his Defence of the Soul's Immortality with such needless Controversies The Observer replys That if the Question be needless why does he quote or argue it But if very material and needful as the Observer thinks it to be why does Mr. M. forsake it in this Place without driving it through to some such sort of Determination as he was able to make of it Mr. M. says further We are sure that the Humane Soul is much more excellent than the Brutal because Man can perform more Excellent Things than the Brutes can do The Observer says the fame concerning Mens Bodies That they have a more excellent Structure and apter Organs of Intellect than any sort of Brutes which together with their extraordinary Instruments of Hands and Tongues make them able to perform Things that far exceed the Capacities of Beasts But if such Hands and Tongues were withdrawn from the Humane Body some Beasts might equal or exceed the Race of Men in making Provision for their natural Subsistence and Defence and some other occasions belonging to each of their Natures Thus Men are advantaged in the Mode and Structure of their Bodies above the Beasts and yet these Abilities do not prove That their Flesh Blood Bones or Breath do materially differ from those of the Brutes Whence we argue That though Mens intellectual Faculties do far exceed those of Brutes yet that advantage does not convincingly prove That the Spirits which Act them are of a different kind and nature from those Spirits which act the Brutes but rather That the different Organs in their Head where such Things are acted are the true Causes of those Excellencies wherein Mankind exceed the Brutes P. 96 Mr. M. says That the Natures of Men are made for higher ends than Beasts and this the Observer grants to be true Further Mr. M. says You carry the Controversie into the Dark The Observer says It is his Part to bring it again into the Light which he pretends all this while to have been doing but has not yet performed it to his own Satisfaction Mr. M. tells the Observer That he abuses his Reason and will lose the Truth and his Labour together which Words the Observer says may with a more sharp Point be retorted upon Mr. M. himself P. 97. Mr. M. asks Must we deny what is plain because we are not agreed about more remote Difficulties The Observer Answers No but desires Mr. M. to make the Soul's Immortality plain and then there will be no Controversie between them about it He quotes a Saying out of Tertallian forbidding Men to enquire into the Secrets of God The Observer prays Mr. M. to apply this to his many Demands and Questions concerning the Quoniodo or how Sense and Reason are Acted in Man and Beast by the intervention and Operation of the Material Spirits in the Heads of either Kind The Observer has said That Quoniodo is a Secret yet reserved in the Store-House of God's Knowledge and hitherto unrevealed to the Sons of Men. Further Mr. M. says There is yet no satisfactory account given of the Sensitive Perception and Appetite by reducing them to the Laws of Matter and Motion The Observer requires therefore Mr. M. to give some Satisfactory account of the Production of Sense and Appetite by the means or intervention of his supposed Intelligent Spirit which if he do this Controversie will easily be determined P. 98. Mr. M. says That the Animal Spirits and the Brain are principally concerned in the Acts of the Intellect and therefore the whole Compositum is not concerned The Observer denyes this Consequence and says That the whole Compositum is concerned in Acts of the Intellect as well as in those of the Senses Prick or Cut the end of the Finger or Toe the whole Compositum instantly feels the smart by contiguity of the Spirits and quickness of their Communication So for the Eye the Ear the Taste and the Smell the whole Compositum is instantly affected by their pleasing or disagreeable Objects So as a quick Smart a horrid Sight a piercing Sound a strong Smell or a very ill Taste breed an instant alteration in the whole Compositum and by any of these the Operation of the Intellect may be disturbed or quite put out of order Whence it appears That though the Spirits and the Brain are the Principal Agents for acting the Reason and Intellect yet the whole Compositum is concerned in every most ordinary Action of the Person which cannot be performed or ever was performed without such a contexture of Soul and Body as has been before specified Mr. M. farther says You must answer all that I have written against the Capacity of these material Corruptible Spirits for the production of such Acts. The Observer replies That he cannot find where Mr. M. has said any more against the Capacities of such a Contexture but that he assures himself and believes That such a Contexture cannot have those Capacities Whereas the Observer conceives They have sufficient Capacity to produce and perform all Humane Actions and Powers according to the Ordination of God and the Constitution which he has appointed in the Creation and Fabrick of a Man Mr. M. says further That his sort of Soul does exert some Actions without assistance of any corporeal Organs and that it works upon these Organs antecedent to any Operation by them His Assertion that it works without them and works upon them seems not at all coherent in it self for that if it work upon them and without them it cannot work by them at the same time But the Observer does constantly deny That there is any such Soul as he pretends viz. an immaterial intelligent Spirit in the Body of any Person naturally So as he must suppose or
kindled by the fanning of a competent Breath or Wind which God caus'd to be Breathed into him or according to the usual Expression God breathed into his nostrils the breath of life This Breath tinded the fresh Steems of the Bloud and Humour and kindled in Adam the Flame of Life And that was continued and maintained in his Body by the continual fanning of that Breath of Life And whensoever that Breath is stopped such Flame must needs be extinguished and that Extinguishment is the very Death of the Person Now tho' this gentle Flame when the Body is well conditioned is not uritory but lambent yet thereby and by continual Motion of the pure Bloud which Daily supplies inflamed Spirits for Actuating and Enlivening the several Parts of the Humane Body upon that account it suffers a considerable and Daily waste and consumption for supply of which a little Wheat-meal or something of that Nature is often required and Daily necessary Our Daily Experience teaches us that an active and lively Spirit may be Extracted from a Decoction of the Grains of Wheat or Malt or Flesh or any like sorts of Nourishment which by Comminution is fitted for a more easie Concoction after which the fitting result is converted into Chyle and that after is changed into Bloud and is then sent up to the Heart for a Purification and thence departing is fanned and made glowing by the Breath and those inflamed Particles pass up through the Arteries into the Head and Brain where meeting with Organs prepared by God for that purpose they cause and maintain such Life Power and Activity as are suitable to those Purposes for which God at the first Created and Intended them And by such their Motion Activity and Energy amongst those Capital Organs are produced the Affectionate Sensitive Perceptive Imaginative Estemative Memorative and Voluntary Powers and Faculties of the Humane Head or Brain And such Stock of Spirits as are found redundant in that Receptacle descend from thence by the Nerves and are by them Communicated to every Part and Member of the Body to which they Communicate Life Sense and Motion but no understanding because there are no other Organs in the Body capacitated for that Performance but only in the Head These Spirits and the Bloud of which they are formed give Life Strength and Motion to every Part and Member of the Body and therefore are called Vital Spirits and yet these Spirits and the Bloud out of which they are formed have neither Sense nor Life For if a Vein be opened and the fresh Bloud be suffer'd to spurt into the Fire neither the Blood nor the Party will be sensible of Pain by the so doing Whence it appears That these Bloud and Spirits cause that Sense and Life in the Body which they themselves have not when separated from it And the like we say for the Inflamed Spirits which ascend up to the Head and actuate the Organs there found We say that the Kephaline Organs deprived of such Spirits are not intelligent but a dead and stupid Matter And that the Inflamed Spirits though of great Metle and Activity are neither Intellective nor Sensitive but that by acting the Kephaline Organs they cause and produce Life Sense Reason and Activity in the Person and thereby are performed such Actions and they produce such effects as God intended should commonly be produced in the Persons of Men. And this may be much illustrated and proved by an Argument a Simily taken from the Structure of a Musical Organ the Fabrick of which consists of a great number of Pipes well ordered and put together every of which Pipes is made to render a Singular and Particular Sound of Treble Mean Tenor or Bass All which together well Constituted and rightly Ordered by the Skill of the Artificer imployed by an Active Hand send forth such Pleasing and Harmonious Sounds as are both delightful and admirable to the Considerate Hearers and yet all this Fabrick is but a dead and stupid Matter and can do nothing of it self without being supplied with a suitable Spirit from another Agent the Bellows But upon receiving from thence a suitable Breath or Spirit for putting all its Powers and Capacities into Action it makes the most excellent Harmony of any Instrument in the World which is a Proceeding well known unto Men by daily Experience and whereby it clearly appears That the Fabrick of the Organ by it self or the Inspiring Breath or Wind of the Bellows can make no Musical Sound at all but are each of them singly utterly incompetent for that purpose The Wind proceeding from the Bellows has no such Sound in it self but by entring into the Pipes and acting them receives such a Modulation and Conformation of Sounds as the Artificer who made the Organ intended should be produced And by this Simily it plainly appears That neither the Wind by it self nor the Fabrick of the Organ by it self can perform any part of that Harmony which by the Design of the Artificer was intended to be effected So as the Wind coming from the Bellows which has no Sound at all does by its Passage into the Fabrick and Pipes thereof and the acting of them produce Sounds so melodious as affect the considerate Hearers with Delight and Wonder And now the Observer does apply this Simile to Teach and Demonstrate the great Art and Skill shewn by the great Artificer of the World in contriving the Body and especially the Head of Man in such wonderful manner as it might be continually Enlivened and Acted by such a Material Spirit as he intended for it to be continually supplied from the Bloud which was also to be supplied by Daily Nourishment provided by God and given to Man for that purpose and was always to be fanned and thereby continued in a lasting Flame so long as the Life of the Person should endure This Similitude Proves That a Material Spirit Acting in fit Organs may produce such Operations as the Spirit alone or the Organs alone have not the like Capacity to Perform quae non prosunt singula juncta juvant The inflamed Spirits of Bloud have neither Affections Senses nor Intellect nor have the Kephaline Organs these Powers of or by themselves but the Spirit Acting those Organs as the Wind does in the Organ-Pipes there is produced in both the Fabricks in Statu Composito by those Powers and Faculties so Acted that which is in no measure is found in the Constituent Parts of such a Compositum considered in a State of Separation from one another And upon this whole Discourse the Observer thinks it very clear That Mr. M. either did not understand the Intent of that Pamphlet he pretends to Answer and the Forms of Expressions there used or else he intended to Impose upon his unwary Readers and Ridicule them by his witty Expression here used If the former he seems thereby Convicted of great Ignorance and Mis-apprehension if the latter it seems he Disingenuously intended to
expected in a future State All what he saies more of the Soul in this Place the Observer applies to the Mind and Understanding of Man in Statu concreto P. 39 Mr. M. offers an Argument of the Soul's Immortality from the Reflection in can make upon its own Conceptions and Opinions The Observer Replies That it is a Rational Power of the Mind or Understanding of Man to make such Reflections upon it self and its own Conceptions and Conclusions whereby it is enabled to change and alter them as often as it sees cause and the Change of Occasions may require Further Mr. M. saies That indeed we cannot know what the Soul is but by these Circular and Reflex Motions To which the Observer Replies That then indeed we can have no certain Knowledge of it at all We do not doubt concerning a Reflecting Power in the Mind of Man but cannot perceive That it gives Men any more true Knowledge of the State of their Souls than they had before they considered this Reflecting Power And if Mr. M. knew how this Consideration might make them know more of their Souls than they did before he should have assisted them with Directions to attain such Knowledge of it as they are very desirous to obtain P. 35. Mr. M. saies Let the Heard of Materialists muster up their Forces and give us a Rational Intelligible Account of those Operations of the Intellect and how they can arise from the Effects of the Power of Matter and Motion As if in other Words he should ask After what manner the Animal Spirits do or can produce Reason and Intellect in the Heads of Men. Also P. 36. he demands How Matter and Motion can produce even Sense it self To this Demand the Observer Answers That he acknowledges his Ignorance how such things are Acted in the Persons or Heads of Men But he conceives this Demand ought not to have been made by Mr. M. until he had Answered those other Demands which the Observer had before made to Mr. B. concerning his sort of Soul viz. That he should Prove quod sit quid sit unde oritur quando ingreditur ubi residot quomodo operatur quo avolat To any of which Propositions Mr. M. has made no Answer altho' without so doing he can with no good Face Demand of the Observer to solve his quomodo operatur Concerning the Material Soul the Observer saies He has given and can give a Rational Account of his sort of Soul in the Things before-named viz. of the quod quid unde quando ubi quo but confesses his Ignorance concerning his Quomodo But things That those who can Prove none of those Things before-mentioned concerning their sort of Soul do very unfitly reproach the Ignorance of the Observer in this onely Point concerning the Quomodo and that their so doing suits well with our Lord's Expression concerning the Practice of pulling Motes out of another Man's Eye whilst they have Beams in their own First let them pull the beams out of their own Eyes before they undertake to charge their Brethren with lesser Failings than may be found in themselves First Let them account for their quod quid c. before they charge their Opponent for his Ignorance in the Quomodo which he esteems to be the Arcanum Artificis and Inscrutable by any Humane Power And things it Reasonable That before they urge him to an Account for the Quomodo in this Question they should make some progress upon Questions of a like but lower Nature which occur to them in the World Let them First walk into their Gardens and Orchards and in the first consider the Herbs and Flowers which they may find there of which there may be a wonderful Variety and Diversity and then inquire within themselves and confer with others concerning the Quomodo of their Production and what the Particular and Special Causes are of their difference in Bulk Height Fashion Colour Lustre Scent and the Quomodo of all their Productions the Particulars of which the Observer things to be Inscrutable In general Men know there is Root Stem and Skin enough for these Productions and that there is Spirit and Sap enough drawn from the Earth for the Enlivening and Growth of them But what the Modifications are of such Matter or Spirit or both of them together and which produce among them so great a Variety or Diversity the Observer conceives was never yet found out nor undertaken by any Man who has given an Account of his Success to the World And the like Question the Observer propounds concerning the Trees of the Orchard Men find amongst them a sufficient Matter of Root Bole Bark Branches and Twigs Also a plentiful Spirit or Sap ascending mostly between the Bark and the Tree enlivening it and fructifying the uttermost Twigs of it and causing the Production of Leaves Blossoms and Fruit but the Quomodo of this Performance he holds also to be Inscrutable And before Mr. M. demand an Account of the Quomodo the Spirits produce Intellingence in the Head of Man let him first account to the Observer or the World for the Quomodo of an Oaken Leaf by what means and after what manner the Spirit and the Matter work together for the producing of it And then consider and account for the great variety of Wood Leaves Blossoms Seed and Fruit from what particular Compositions or Modifications of Matter or Spirit such Things Varieties and Differences do proceed From these lower Inquiries let him ascend to the Consideration of the Brutal Nature and consider by what sort of Operations or Contexture of Spirit and Matter the Powers and Actions of that Nature are derived Men know that there passes a Spirit in the Seed of those Creatures into Receptacles fit for the Fermentaion Fomentation and Coagulation of them and that from those Principles the Bodies and Souls of Beasts do proceed and being afterwards brought to Perfection then to the World in their several Forms and different Structure of Body they live are nourished and grow to their several Perfections and that in their Natural State they enjoy and use Strength and Activity Local Motions Affections Desires Passions Sensations Perceptions Fancies and Memories Men see that they have Matter suitable for those purposes Flesh Bones Nerves Sinews Muscles Arteries Veins Fibres and divers other necessary Parcels of their Material Bodies and that these are enlivened and acted by the Spiritual and yet Material Powers of Bloud and Breath Out of the Mass of Bloud purified and heated in the Hearts of such Creatures there arise pure Particles of Bloud fit and ready to be inflamed and which presently are kindled and tinded by fanning of the Breath in the same or like manner as has been before described in relating the State and condition of Man in such Cases and by the Matter before described Organized and the Material Spirits of the Bloud before specified acted together in a fit and suitable Contexture one with another it is evident all the
Powers and Actions of the Brutes are thus derived But concerning the Quomodo from what sort of Contexture and manner of Mixture with what sorts of Spirits and sorts of Organs and what Quantity and Purity are thereunto required Also the how after what manner Applicando activa passivis the Bestial Powers and Actions proceed from them the Observer esteems to be the Arcanum Opificis and this Mr. M. himself confesses to be so How then can he without some measure of Effrontery demand an Account of the Observer concerning the Quomodo or manner of proceeding in Efficiency of Perception Intellect and Memory by Motion and Operation of the Spirits in the Heads of Men. Quae Supra nos nihil ad nos It is not in the Power or Intellect of Man to proceed so far in the Scrutinies of Nature but rather it seems Men must let that alone for ever and leave that Mystery undiscovered and untouched to rest in the deep Fountain of God's Knowledge and Wisdom It seems also to be worthy of further Observation That all Men who have received and believed the Opinion that there are separate Intelligent Spirits in the World which Act and Perform divers things that exceed the ordinary Capacity of Humane Power it is ordinary for such Men to Apprehend upon sight of any strange thing done the Quomodo of which they cannot Investigate or find out the Reasons of it That those Things or Actions are the Performances of such Intelligent Spirits So Plato Apprehending the Souls of Men to exceed the ordinary Capacity of Man's Understanding fram'd this Imagination concerning them That they did Pre-exist before their coming into the Bodies of Men even before the Existence of our present World That in a former World they had displeased God by their Misbehaviours and that upon Creation of our present World they were doomed and put into Bodies of Clay as into Cages or Prisons and to pass in way of Drudgery from one Body to another for their Punishment and Purgation until some of them might attain such Degrees of Purity as to ratise themselves above the Lower Regions and attain to the Places of their former Stations And that other Ordinary Souls not so Purified must still continue in the Works of their Drudgery and so pass from Prison to Prison till the time Appointed for the Duration of this World be fully Passed Finished and Ended Aristotle conceiv'd That each of the Planets was fixed in a several Orb which had a continual Orbicular Motion And when he could not invent for them a Rational or likely Cause of such Motion he satisfied himself with pretending That those Orbs were moved each by its particular Angel whom he was pleased to call by the Names of Intelligences We Read of some strange Fabricks made by the Hands of Artificers as Tripodes in the Temple of Vulcan made by Daedalus which would remove of themselves from one Place to another without any visible assistance And Architas's Pigeon made at Tarentum which would Fly high into the Air and there make divers Doubles and Turns and then return to the Place from which she parted The first of these pass'd for a Miracle done by the Power of the God Vulcan and the second for the Act of a Daemon inclosed in the Fabrick of the Pigeon In our Times Namely of King Hen. VIII liv'd Regiomontanus a great Artist of this kind who at a Royal Reception of the Emperor into Nuremburg caus'd an Eagle of Wood covered with Feathers to meet the Emperor upon the Road and return with him to the City hovering over that Royal Head or near it until he came to the Gate of it which all the Spectators took for a Miracle But when they understood it was an Artificial Fabrick they said no Man could effect such a thing by Natural Means but the Motion must needs be made by an inclosed Daemon or Intelligent Spirit From which Aspersion of Necromancy the Artist could never reclaim the People especially because that some Years after he made a Fly whose Matter and Substance was all of Iron which at a solemn Feast made by that Emperor crept from the Sleeve of the Artist who sat at the lower end of the Table and rising thence she Flew up along one side of the Table before the Guests Faces then cross'd it at the end before the Emperor and flew in like manner down the other side of the Table to the lower end where the Artist put forth his Hand and receiv'd her and she crept again under his Sleeve to her former Station This made a great noise and cry in the World against the poor Artificer whom the Emperor did with difficulty defend against the Violences and Exclamations of the People though he shew'd and demonstrated his Works and Devices made in the Bodies of these Machines For the People who could not understand that such things could possibly be done by Humane Art said Those things were but pretended to make a shew of Artificial Working whereas the Truth could not be otherwise than that such Motion or Action must needs be Performed by the Force and Power of a separate Intelligence And the Case now Disputed seems very like this Our Opponents will not believe That the Skill and Power of God can Act the Fabrick of Man's Body by the Force and Energy of a Material Unintelligent Spirit but that in the Acting of Humane Powers he must needs employ a separate subsisting and Intelligent Spirit And this is the Case which is now Disputed amongst us The Observer Maintains That God can Animate and Act the Humane Fabrick and cause to be Performed all the Actions and Powers of Man by the Force and Energy of a Material Unintelligent Spirit And this was the Issue in the very Point Disputed betwixt this Observer and Mr. B. whose Sermon p. 27. positively delivers in these Words Omnipotence it self cannot Create a Cogitative Body not that there wants Power in God so to do but that the reason of his not being able so to do arises from the incapacity of the Matter and because the Ideas of Matter and Thought are incompatible The Observer in his Pamphlet of Observations upon this Sermon Flatly deny's the Truth of this Assertion and argues against it both by Reasons and Instances in that Pamphlet To which Mr. M. in this Treatise professes to Answer and yet he is pleased to slip over this Point without taking any Notice or making any mention of it The reason of which his pretended Negligence is clearly this He durst not undertake to maintain Mr. B's Assertion and was very unwilling to own that it was an Error or that the Observer had the better of him in any thing The Laws of True and Fair-dealing requir'd of him to take Notice of this Question which was mainly Disputed by the Observer against Mr. B. in that short Pamphlet and either to have Maintained Mr. B's Assertion or confest That it was an Error And his avoiding so to do
any other sinning Creature We have before said That there are no inordinate Motions in those Spirits any more than there is in the Wind by which the Organ-pipes are Acted Neither of those sorts of Motions are voluntary but necessary and follow the Guidance of Nature which does not usually Err in her Productions Mr. M. here Quotes Cicero sentit animus se moveri sentit se vi sua non aliena moveri The Observer denies the truth of Cicero's Assertion and desires Mr. M. in his next Treatise to make some Proof that it is true without passing it upon Cicero's Ipse dixit Mr. M. agrees That we ought not to over-look the Concourse of the First Cause or his Acting with his Creatures in a way suitable to their Natures The Observer saies That if he had kept himself close to this Duty he would not have needed the Invention or Opinion of Man's being Acted by a separate Intelligent Spirit but rather would have given God the true Glory of Framing and Acting the Persons of Men by such Art and Skill of Natural Productions and Agents as Mens Minds may well Admire but never attain to the knowledge of that Skill by which these strange Things are wrought amongst us continually P. 55 Mr. M. saies If the Materiality be true no Man can Rationally believe a Future State or Retribution because the Person when he dies is not the same that he was a Month before The Observer Answers That the Man when he dies is the same Person that he was 40 Years before if he has Liv'd so long and the very same Person that came out of his Mother's Womb in common Account Understanding and Reasoning If Mr. M. should Buy a Horse and Toll him in a Market and after he has had him a while another should come and challenge him for his Mr. M. must Prove his lawful change of Property by Testimony upon Oath That this is the same Horse which he Bought and entred there into the Toll-book But this it seems Mr. M. cannot safely induce any Man to Swear because the Horse has suffered many Alterations according to his Doctrine between the time of the Tolling and that of the Challenge It seems Mr. M. would be loth to lose his Horse upon so nice and frivolous a Scruple and yet if he should prove so vain the Observer would by no means follow such a President But durst himself Swear and produce others to do so That this is the same Horse which he Bought and Toll'd in a Market Two Years ago And so for Proof of a Marriage made 40 Years ago That these Two are the same Persons whom Witnesses saw Marryed at the same time and Place And so for Trees Rivers and Mountains tho' they are always under divers Alterations and Changes yet Men often do safely may and for testifying the Truth ought to Swear That they have always during their knowledge stood in such Places or run in such Courses the same Hills Trees or Rivers that they now are Mr. M. saies Nay none of those Things are the same that they were a Week ago because of the changes of their Particles in every short space of time And it shall thereupon be left to the Reader to believe which of us he pleases P. 55 Mr. M saies That the Observer owns a Resurrection and Future Judgment t is likely to serve a turn The Observer Replies That this Parenthesis contains a very Impudent and False Assertion For it must Assert one of these two Things That either the Doctrine it self is a pretended Doctrine set up amongst Men to serve a Turn generally Or else That the Observer owns the belief of it with intent to serve a Turn his particular Turn in this Dispute or in other the like Cases It seems Mr. M. should not have a Face so well steel'd as to pretend That the Doctrine of the Resurrection is or can be pretended to be set up to serve a Turn generally in the Church because it is so throughly and undeniably Prov'd by a clear and forcible Current of the New Testament passing through all the Gospels and other Parts of it to the end and conclusion of the Revelations And that the Observer sets it up for a particular End of his own can by no means be known to Mr. M. unless he pretend to the knowledge of those Mens Thoughts he never saw or that the Spirit had communicated the same unto him He does not declare That he had this knowledge by either of these means nor by what other means he attain'd to it But if he should pretend the Revelation of the Spirit for it the Observer is able faithfully to assure him and does assure him That it was a Lying Spirit and that it never entred into the Observer's Heart to make such a false Pretence in the Face of Heaven and of the World And he does not know or believe that lie was or ever intends to be guilty of such a false Design nor he hopes of any Crime in that kind that may equal it He expects therefore That Mr. M. shall either make better Proof of this Assertion in a future Treatise or else acknowledge That he has wrong'd the Observer by this False and Injurious Charge against the Observer's own Knowledge and beyond any sort of Proof Which Mr M. can make for justifying of the same Mr. M's Arguments concerning the Knowledge of Individuation and Personality may be paralell'd by a short Story A Young Student coming home from the University was at Supper with his Father and Mother and there were two Eggs for them all The Father wish'd there had been three Eggs so that each of them might have had one The Son Replies He could make them three and taking up one Egg shew'd there was one still in the Dish Then put in the other Egg again and said Now there are two Eggs and then one and two are three The Father thereupon took up one Egg for himself and gave the other to his Wife and bad the Son take the third for himself and thus by plain Sensation confuted the Son's pretended Sophistry Mr. M. pretends That all the certainty of Humane Personality arises from the unchangeableness of the Intelligent Soul But that saies the Observer cannot be seen perceiv'd or known by any Powers of Humane Nature nor is by himself believed He saies That the Tree and the Horse have each of them a Soul or Spirit of Life as well as the Man the Tree a Vegetative the Horse a Sensative the Man a Rational one yet none of these Souls can be known in particular from others of their Kind But the certainty of their Individuations must arise from outward Signs Testimonies and Tokens which are subject to be discerned by the Sensations of Men. And this he thinks is enough to Convince the Reader That the Absurdity which Mr. M. pretends to raise from this Topick is sufficiently Answered and Confuted P. 56 Mr. M. saies There is
out all the Man's Blood at one Orifice and in the mean while intromit the Blood of a Calf or a Sheep into that Man's Body at another Orifice the Beast must Die but the Man will Live without any clear sense of the loss of his own Blood Nor will he only live or move by the Virtue of his new receiv'd Blood but he will have the use of all his Senses Speech Intellect and Memory as he had before and which without such fresh supply of Blood would have been utterly lost The Observer further consider'd That by a failure of any of the sensitive Organs the Man may and often does lose the use of that Sense so as the Spirit cannot act the Sense but only in its proper Organ and both of them must be sound for the production of it The Spirit also can Speak by the Tongue but not without it it can Imagine in the fore-part of the Brain but no where else it can Estimate and Judge in the middle-part of the Head and Remember only in the back-part of it If the Blood and Spirit be over Thin and Watry Phlegmatick Scorbutick or too Hot and Fevescent too Salt or Sharp the Brain may be ill affected from any of these or the like Causes which Physicians intend to remedy by Purging or restoring to a right State the Stomack Liver or other Parts where the Sanguification is made If the Imagination be tainted they apply Fomentations Blood-letting or Plaisters to the fore-part of the Head if the Judgment be crazed they apply to the middle-part of the Head if the Memory fail they do so to the hind-part of the Head and divers times with very good success performing divers Cures thereupon He further Consider'd That in Distempers of the Brain and failures of the Understanding Physicians do Advise and Men Practise with good success the changes of Air Diet Company fresh or sweet Smells Mirth Jollity with a Cup of good Wine and good Effects have follow'd all these Prescriptions and Practices The Observer ponder'd and conceiv'd within himself That all these were Natural and proper Remedies for correcting the Distempers of the Blood and restoring the imbecillities of the Organs or removing such Obstructions as hinder'd the Operation of them but neither any of them nor altogether were likely to effect or work any thing at all upon an Immaterial Intelligent Spirit Men tell us That this Spirit Acts and Works all that it does by Intervention of the Material Spirits of the Blood but they give us no other Proof of what they say than that the Bodily Organs are not cannot be Acted but by means of these Spirits That we grant and say That there neither is nor needs an Intelligent Spirit for the Acting of them but that they of themselves do Act and are enough to Act the Bodily Organs Daily supplied as they are with Food and Nourishment from the Ambient World as a River is supplied from its Fountains and Plants with Sap extracted from the Earth If the Root cannot extract that the Plant must die if the Fountains fail the livers dry up and if the Sensitive Creatures want nourishment their Spirits fail and their Limbs and Bodies wither consume and die for want of such Supplies gas are suitable to their Natures These Considerations wrought upon the Observer to make a further search into this Disquisition He ruminated long upon it and then propounded it to other People whom he thought capable of it but found not one amongst them who had a compliance for it but maintain'd the contrary The main Argument that they rely'd upon for the defence of it was the largeness of it spread in the World and amongst the Divines and Doctors of it whence it was become so radicated that if it was an Error it was become irremediable and that the endeavouring to remove it out of Mens Minds might do more harm to the Peace of the Church than the Planting of a new Opinion tho' true could do good by the Truth of it This Argument à Commodo did not enough prevail with the Observer to give over and desert his Design and Search concerning this Point but he still Ruminated Conferr'd and Read as Opportunity serv'd him He search'd the Scriptures and Read them many times over and Noted upon a Paper whatsoever he there met with concerning this Subject He procur'd all Books that Treated of it and which he could attain by Buying or Borrowing and gave them an attentive Perusal and then Writ down his own Thoughts and Collections upon them and Publish'd that Pamphlet how opposed by Mr. M. in such a manner as the Observer cannot tell in what manner to Reply to it Mr. M. has so twisted and complicated together his Rhetorick Logick and Metaphysick that it is not easie to distinguish which of his Expressions belongs to one which to another and delivered what he saies in such an Athletick and Domineering Style that he has sometimes attracted a Sympathizing return from the Observer different from the usual course of his Nature He apprehends that Mr. M. intended with Alexander to cut in sunder the Gordian Knot of this Question by his sharp and piercing Style But he thinks he is there-from well Defended by the Shield and Buckler of Faith and Patience the Faith and Belief That he holds the Truth in this Point and a Patience supported with a knowledge That New Truths are not to be maintained without an apparent Consequence of Suffering Prov. 26.4 5. Solomon gives a double Direction in this Case one in direct Words contrary to the other and the Observer has happened to follow the Direction of both Places sometimes of the one sometimes of the other according as it happen'd and perhaps as Solomon intended The Observer did Incite Mr. B. to Write an Answer to his Pamphlet expecting from him such an one as would be Knowing Solid and Temperate instead of which Mr. M's Treatise is Printed with little of the first Requisite in it and nothing at all of the other two as tho' he did not design to draw a Sinner from the Error of his way but weakly Triumphum canere ante Victoriam He saies Men will be apt to censure all Philosophy for the ill use the Observer has made of it in his Pamphlet The Observer saies That there are ill uses made by Mr. M's Metaphysical Arguments produced concerning the uncertainty of Mens Persons happening by the Alterations pertaining to their Bodies and Souls and such other like Parts of his Treatise But those that consider the Scheme of Philosophy that the Observer has now laid down cannot without contradiction to their own Sensations pretend a probable Reason of Quarrel to it If that Herd amongst which Mr. M Officiates shall happen to make any Quarrel to it it will but prove the state of their own Ignorance and that they Err in so doing as perhaps they may be found to do in divers other Things The Observer did ever and does still
beg the Question that there is such a Thing before he can perswade any Man that it does or works any thing at all P. 99. Mr. M. quotes a Latin Author who took the Immortality of the Soul for granted but with those that deny the Immortality his Assertion has no Consequence or Credibility at all Mr. M. says further The musical Organ is not conscious of the Harmony produced by it as the Soul is of its own Acts he should have said as the Man is of his own Acts for if he intend this of his immaterial intelligent Spirit he knows it to be constantly denied by the Observer who affirms There is no such Spirit naturally in Man and concerning the material Spirits has asserted That they have no Knowledge or Understanding of what themselves do So as it is not the Spirits alone or the Organs alone that can by themselves do any Thing any more than the Organ-pipes can make Harmony without the Wind or the Wind of the Bellows without the Pipes sound and well ordered in their proper Places where the Artificer has ranked them Further Mr. M. affirms That in the Pamphlet which he intended to Answer the Observer had said That Matter has a Self-moving Power and gave instance in some light Earth pulverised and made so apt for Motion as that it might become near a kin to the Atoms which Men way perceive moving up and down in the Air continually Mr. M. Does not deny the Propensity which such fine Atoms have to be moved by any gentle touch of Air or Breath so as falling into a drop of May-dew they will rise up in the mixture of that moisture to the very tip of a Grass-Pile and be ready to drop from it again as the weight and activity of the moisture shall carry it Thus the red Earth of which Adam was Created Pulverised by the Art of the great Machinist was made apt to be moved and acted by the inflamed Particles of the Blood tinded and maintained by a continual fanning of the Breath So as this attenuated Dust acted by the Wind and Fire was then capable by the Ordinance of God to act all that he has appointed to be done in or by the Persons of Men all which three Ingredients still act in Humane Persons all that really can be done by them Page 100 Mr. M. mentions the moveable matters of Wind and Fire but says nothing concerning them that requires or deserves a Reply Further Mr. M. says He does not deny that the inflamed Particles of Blood called Spirits are the immediate Instruments of the Soul 's Operations in its State of Vnion with the Body The Observer has oft-ten and constantly denied That there is such an Intelligent Soul in Man as Mr. M. supposes and yet he will still go on to suppose that which is still denied without bringing any full and convincing Proof of the Truth of it A Thing and Proceeding which the Observer can by no means help But his Arguments drawn from such Premises have very little Force P. 101. Mr. M. says The Observer has objected That the Soul cannot operate in a separate State but he quotes no Page of the Pamphlet where he finds this Objection or in truth is this Objection to be found in any Part of the foresaid Pamphlet but is the Progeny of Mr. M's own Brain intending to set it up like a Man of Straw that he may have the battering of it down again at his Pleasure Mr. M. Concludes That except we better understood what the Soul is and how it acts whilst united to the Body we ought not to deny its Capacity of acting in a separate Subsistence The Observer thinks he should have said Except we had more certain Knowledge that there is an Immaterial Intelligent Spirit in the Person it is meer lost labour to trouble our Heads with the Notions of what such a Soul does do or can do in statu concreto vel separato Chap. VIII p. 103. Mr. M. say's 'T is an endless work to write against those who will take no notice of what has been said before in the Controverted Point The Observer replys That if M. M. knew any Thing that has been said before concerning this Point that he thinks to be very Material or Convincing he ought by the Duty of his Undertaking to make the Observer and the World whom he pretends to instruct acquainted with such material Points of Knowledge that they might either conform themselves thereunto or be driven to make such Answers to them as they shall be able But we find in this Place an apparent failing in Mr. M. in the precise Point of this Duty P. 104. Mr. M. would have us strictly to consider How little Alliance there is betwixt a Thought and any Bodily Thing He might as well have bidden us consider How a Horse that eats and drinks and evacuates every Day for a Year together should at the Year's end be still the same Horse The Observer bears no inclination to trouble his Head about Mr. M's Metaphysical Notions or Proportions and therefore refuses to consider the Thing propounded or any of the like Notions Mr. M. says That the Notions which we have of the Mind i. e. something within us that thinks Reasons and Wills are mighty different from any Notions we can fasten upon a Body i. e. from Mr. M's Notions concerning such Things But the Observer thinks There is no such Thing in the Person as thinks reasons wills c. but says as before with Aristotle That it is the Man who thinks reasons wills c. and that the whole Compositum is concerned in such Actions Mr. M. says further That divers who assert the Soul's Immortality do likewise assert its Materiality and that divers of the Fathers were of that Opinion Pag. 105. Mr. M. says It can never be proved That so pure an Essence as the Soul is has any natural tendency to Dissolution He ought withall to have remembred That they who deny the Being of such a Soul as he supposes will never trouble themselves about Arguments whether it be Corporeal and Mortal or the contrary Mr. M. quotes Cicero who Men have reason to believe was of he same Opinion with himself and serves him instead of the Proverb asking a Man's Fellow c. P. 106. he tells us out of Vives That Men are ignorant of the Essences of Things which is granted and Mr. M. says thereupon That the nature of Matter is not so well understood as that the determination of the present Controversie shou'd be supposed to depend upon it This the Observer is also willing to grant tho' he does not well understand what the Effects of it may be in this Controversie He asks further Shall we talk confidently about Materiality or Immateriality and dispute our selves into Atheism The Observer replys We may talk with a reasonable confidence concerning Materiality and Immateriality without disputing our selves into Atheism or Sadducism for the Sadducees
in the Liver But he saies not what other Part or Place the later Anatomists have assigned for this Office of Sanguification and till they agree amongst themselves about that Point it seems the Observer may be justly excused for following the Ancient Anatomists in this Expression Mr. M. goes on to a Secondly which in the first Part of it needs on Answer till he comes to his Repeating the Observer's Quotation of Miracles in his Observations upon Mr. B' s Sermon Where the Case stood thus Mr. B. has Asserted in that Sermon That Omnipotence it self could not produce Thought or Intelligence out of meer Matter by any Skill or Power he could used The Observer there absolutely denies this Assertion and maintains the contrary both by Reasons and Examples inferring from God's making Matter out of nothing That he can make whatsoever he pleases out of any Matter And shews by Examples That God has done such Wonderful Things upon other Occacasions as give no less difficulty to the Minds of Men to conceive than the Act of producing Intelligence out of Matter may do Whence it seems he did not produce those Miraculous Examples out of Levity but for a very just Cause P. 65. Mr. M. Asks Is not God able to uphold the Soul in a State of Separation from the Body The Observer Answers He is able so to do and when he declares he has so done or will so do the Observer is ready to believe it 2dly Mr. M. Asks Are God's ordinary Works in Nature to be confounded with his Miracles The Observer Answers No. 3dly Mr. M. Asks Is it a good way of Arguing from the Power of God to his Will And is Answered No. And further Mr. M. here grants as by his enumeration of Particulars That God can make Matter Cogitative if he pleases to do it without acknowledging That therein he departs from Mr. B's Assertion which the Observer had before opposed Here Mr. M. goes on Repeating his Expressions formerly used and Answered He saies That it is the part of a Philosopher to admire the Works which God has done The Observer saies so too but not such Works as Mr. M. saies he has done unless he make better Proof of his doing of them Mr. M. Will not allow the Observer to lay down Hypotheses contrary to the Sense and Reason of Mankind and then to tell us God can make those Suppositions good The Observer Answers That he neither has done so nor ever intends to do it but that this Suggestion Savours of that Spirit which has hitherto much Acted in his Treatise Chap. V Mr. M. begins at P. 67. and from thence to P. 68. may pass for a Peroration little to the purpose of Proving any thing concerning the Question now in Dispute He declaims against the debasing the Humane Prerogative to the Degree of Brutes The Observer Answers That Prerogatives ought to be justly discerned and all those granted which of right ought to be so And whatsoever is not so tho' never so loudly claimed is not to be granted but denied He ought to remember his own Rule de vero nil nisi verum and therefore if it be true That the Humane Soul is Material it is but a just and righteous Act to deny and reject such Prerogatives as have been unduly Arrogated for it and without good reason have been ascribed to it P. 68 69. Mr. M. Discourses concerning the Atomical Doctrines and raising Bodies from their Motions and Cohesions accidentally without the Direction and Assistance of God's Wisdom and Power With which Imagination the Observer has nothing to do P. 70 Mr. M. saies Atomists tell us That the Soul is a Material Spirit extracted to a wonderful fineness reaching to an invisibility The Observer agrees That Dr. Willis delivers that Opinion and saies That the Particles of Blood inflamed in the Lungs and made lucid in the Brain are such Spirits and that he saies may be demonstrated to the Sensations of Men viz. by the strength of Natural Faculties or the powers of Sense and Reason united And thus much the Materialists pretend they know and can demonstrate concerning their sort of Soul But Mr. M. and those that join with him in maintaining the Intelligent Soul neither know nor can demonstrate any thing concerning it nor any particular matter about it neither the Quod nor the Quid unde quando ubi quomodo nor quo But because they cannot imagine some of them how God can others of them how God does so Act the Humane Organs by these Spirits as to produce in them and by them together Life Sense and Intellect they think he must needs have recourse to the means and assistance of an Immaterial Spirit According to the course of Mens common Conceptions who when they see wonderful Things performed by great Artists the true Reasons of which they do not understand either because those Artists will not declare them or being declared such People will not believe them or cannot comprehend them therefore presently impute them to the Effects of an Immaterial Spirit The rest of Mr. M's Words here need no Answer being voces praeterea nihil P. 71. Mr. M. saies That the maintaining the Soul to be Material is a reproach to Philosophy and all sorts of Humane Learning and will be a likely means to bring them into contempt and hatred The Observer Answers That the Terms of Philosophy and Humane Learning are both of them equivocal and each of them may be taken in several Senses Humane Learning may be employed about good Things or bad Things and there are Arts Teaching to deceive and falsify as well as to Teach real Faculties and Truths And the Term of Philosophy may be used in divers and different Senses Mr. M. in this Chap. has given us some Instances of it where he saies That the Epicureans fram'd and defended a Scheme of the World's Production by the Fortuitous Concourse of Atoms Which he calls Nonsensical gibberish and an empty Sound of unintelligible Words Which the Observer thinks do intend the same thing with Canting as it is now commonly understood among us Mr. M. further saies That we must not let go the Opinion of the Soul's Immortality that we may fall down and Worship that Philosophy which those Men have set up The Observer does not know who are meant by the Term of those Men whether the Epicureans or Materialists each by themselves or both of them together If he mean the first alone no opposition shall be made to him in it if the second alone then all that has been before spoken may be used for his Conviction in it and if he mean a mixture of both together the old Rule shall be applied to him dolus versatur in universalibus and he makes this mixture only to mislead his Readers P. 72 He mentions a like Philosophy which Teaches That we have every Week a new Soul and that at length Soul and Body Die together The Observer saies That
Observer any Man who firmly believes the Resurrection of the Person and the last Judgment may do it And perhaps will not be unlikely to fall into a disbelief of this Heathen Immortality P. 91. Mr. M. Confesses That Socrates Cicero and Seneca his Three great Maintainers of the Soul's Immortality and he might have said the same of his Master Plato himself That each of them at divers times did doubt the Truth of this their Doctrine concerning the Immortality and were never able to arrive at a certainty or constant Resolution in this Point And how then can their Disciples hope to do it He Names Dicaearchus as derided by Cicero but he is very highly commended by Pliny and like a true Disciple of his Master Aristotle was a strong Defender of that Master's Opinions and a constant Declaimer against the Soul's Immortality as was also Hippocrates the most Learned Physician P. 92. Anaxarchus calling the Body the Prison of the Soul shews that therein he Erred with the Platonists For Epicharmus's Saying it came from the School of Plato and the Doctrine That the Souls of dying Men were turned into Hero's which Mr. M. will not deny to be a false and fallacious Opinion Mr. M. in this Chapter has gone no higher in the derivation of his Opinion than to the time of Pherecydes who liv'd after the return of the Jews from their Babylonish Captivity which time was less than 600 Years before our Lord's Incarnation and 1000 Years after the Birth of Moses the Prophet and Law-giver of the Jews from whose Writings the Observer pretends to Derive and Prove his Opinion of the Soul's Materiality Taking the said Soul and Life of the Creature to lie and reside in the Blood of it as being the Spirits of such Blood inflamed and glowing which rise first from the Heart to the Head where being made lucid they act the Brain and the Cephaline Organs and thence are conveyed by the Nerves Fibres and Tendons to all the Muscles Joints Members and Parts of the Body All which are invigorated and Acted by such glowing Blood and the Spirits of it so knownly and apparently as that where the passage of this Blood is obstructed so that it cannot arrive at any Part or Member of the Body that Part withers and becomes useless to the Person till such Obstructions be removed And then it may and often does recover sometimes to the wonder of those who effect such Cures We have said before That the Blood of a Beast cast by Transfusion into the Body of a Man will Act the Person and all his Faculties of Motion Sense Speech and Understanding in the same manner that his own Blood perform'd it before and without any great or even perceivable difference Also if the Blood be totally corrupted or exhausted the Person must certainly Die beyond all hope of help or recovery by Humane Art or Knowledge whatsoever And with this Doctrine the Text of Moses seems fully to agree Levit. 17.11 The Life of the Flesh is in the Blood And I have given it to you upon the Altar to make an Attonement for your Souls for it is the Blood that maketh an Attonement for the Soul or Person Ver. 13. He that hunts and kills a Beast or Fowl shall pour out the Blood thereof and cover it with Dust for it is the Life of all Flesh the Blood of it is for the life thereof Therefore ye shall eat the Blood of no manner of Flesh for the life of all Flesh is the Blood thereof This Doctrine is Registred in a History more Ancient than Moses's time by 500 Years Gen. 9.4 But flesh with the life thereof which is the blood thereof shall ye not eat and surely your blood of your Lives will I require at the hand both of man and beast Whosoever sheds this blood of the life of man by man shall his blood be shed for in the Image of God made he man And thus we find it Proved by the highest Antiquity and greatest Wisdom that has been in the World That Blood is the Life of Man and Beast so as the Life is conveyed with and by the Blood to every Part and Member of the Body Where it comes it enlivens and the Part where it cannot come withers and dies If the Spirits of it fail the Person grows feeble and not able to perform any great matter either Active or Contemplative till by rest or nourishment or both they shall be again restored or recruited And this is testified by Daily Sensation and Experience We know these Spirits can Act in this manner Daily and every Day if thus they be recruited and if such Recruits fail the Person waxes feeble and can do nothing but grow more feeble still to Death in a short time for want of Nourishment What these Spirits do we are sure they can do without knowing they have or need assistance from an Immaterial Intelligent Spirit Quod fieri potest per pauciora non debet fieri per plura Natura nihil facit frustra Conclude then we may That the Blood is the Life of Man and the inflamed Particles of it are those admirable fine Spirits which Act the Person and all his Powers And when this Flame of Life extinguishes Man Dies without remedy or possible recovery by Humane Power Chap. VII P. 93. Mr. M. saies He 's obliged in his sort of Civility to vouchsafe the taking notice of the Observer's Argument Which he does in a manner suitable to his former Expressions and perhaps to his Education and Nature He goes on according to his usual Civility and tells the Observer That he wrangles in the Dark about he knows not what Without pleasing to Teach him what he does not know He saies further That the Observer does not Prove in his Pamphlet the Soul 's perishing with the Body but say it only The Observer Answers That the Saying in that Place was enough to excite Mr. B. to a better Proof of his Assertion of the Soul's Immortality And for his Ancient and Modern Arguments which he saies are unanswered the Saying shews That Mr. M. did not understand the Subject or Design of that Pamphlet which he pretends to Answer there appearing in it no intent to Dispute with Mr. B. but only to excite in him a desire and endeavour better to Prove what he had before Asserted Mr. M's following Words express no more but his own Nature and Civility P. 94. Mr. M. says That the Observer does not prove the Mortality of the Souls of Beasts The Observer replies This was no part of his Undertaking either there or here nor do's he think it needful to be done any where because he yet never met with any Man who maintain'd the Opinion that Brutal Souls have any subsistence after the death of their Bodies if Mr. M. pretend to think that they so do he shall here be pointed to Psal 49.12 20. where David compares Men as good as Mr. M. to the