to any thing but Matter nay to corruptible Matter nor can any corporeal Substance be Immortal till this Corruptible hath put on Incorruption If then a Being be immaterial or destitute of Bodily Parts it must be in its own Nature immortal too A Spirit hath not Flesh and Bones and Blood as every Humane Body hath and consequently it cannot be liable to those jarring Elements whereof our Bodies do consist nor can it of it self be capable of Corruption or Dissolution of Parts as our Mortal Bodies are seeing it is supposed to have no Parts at all to be divided Therefore since the Rational Soul is a Spirit or such a Being as is incorporeal and immaterial as I have now shew'd it is it must follow that it is not naturally subject to Mortality as the Body is because it is utterly void of all Natural Principles of Mortality and is incorruptible in its Essence and therefore it must by the ordinary Necessity of its own Nature as well as by the Will and Pleasure of a Superiour Being survive the Body to receive Rewards or Punishments in another World according to the Quality of its Actions in this 2. Having thus briefly consider'd the Nature of every Humane Soul let us Secondly take some Account of its Excellence in respect of its Faculties and Powers in order to prove the Existence of a God as the only Cause that could give this Soul a Being There are some Faculties in a Man which are common to Brute Creatures also As 1. Sense or the power of perceiving Idea's imprest from outward Objects upon the Organs of Sensation the Eye Ear c. 2. Phansie or a power of apprehending the seeming Suitableness or Unsuitableness of an Object to its Nature 3. Memory or the power of retaining for some time the Idea's and Shapes of things sensible 4. Appetite or a power of moving according as an Object appears either agreeable or hurtful being allur'd by the one or frighted and dampt by the other But these several Powers are nothing in comparison of those noble faculties peculiarly belonging to the Rational Soul as any Man may perceive that will but search into himself and observe what he finds and feels there For 1. First We find that we have a Power to Think and Consider I mean to examine those Objects which are presented to our outward Sense to employ our Minds conversantly about them to take notice of their Proportions Forms and Qualities to compare one thing with another to discover the Causes and Effects of them so that we may penetrate into the inside of them and dive into their Natures Now this no Brute Creature doth or can do The ox indeed knoweth his owner and the ass his masters crib that is they come to both being invited and moved thereunto by the appearance of things which are wont to gratifie the Eye and Palate But in this there is no such thing as Consideration nothing that can properly be call'd Thought because such Creatures are not capable of enquiring in themselves Who or what their Feeders are or What the Substance of their Fodder is or What produced it or How it was provided or To what End it serves and For what Reason it is proper and good to be used Acts of this kind are too high for Animals which are meerly Sensitive Their Phancies go no further than the Crib They are well satisfy'd with the bare enjoyment of that which is before them The Considering part belongs to Man To observe the natural difference between Things and Things to examine their distinct Causes Properties Dispositions and Uses and so to look into their intrinsick Essences and Natures this is the peculiar work and business of a Soul that is Rational 2. We find in our selves that we have a power to understand also that is a Faculty and Ability to comprehend the Reason and Condition and Philosophy of Matters nay to know many things which are not directly obvious to our outward Senses That Perception which is in Animals Irrational is an Idea in the Phancy deriv'd from those Efsluvium's Rays and Images of external Objects which are imprest upon the Hearing Seeing Smelling Tasting or Feeling-Faculty and so convey'd through the Nerves into the Brain These are sensible Phantasms and the possessing of an Animal with them is properly called Sensation because the Creature is affected with a sensible Object meerly by the use of its Senses But Sensation is one thing and Intellection or Understanding is another This properly is when a Man's Mind is so possest and enlightned with Intelligible Notions or with such Idea's as are not subject to corporeal Sense and therefore such as cannot be stampt upon the Mind by Motion or Pressure from Bodies without us but such Idea's as spring out of the Mind it self by an active exerting Power that is native to it There are many kinds of such intelligible Notions as do not fall under external Sense and yet are very clear and evident to us As several Certainties in Mathematicks which appear from Demonstration divers Truths in Natural Philosophy which we are convinced of by pure Reason several Moral Verities which we are assured of from the immutable Natures of Vice and Virture several Doctrines in Theology which our Minds yield us from the Contemplation of the Divine Attributes and Perfections Besides divers such common Notions as these wherein all Mankind are agreed of themselves That what hath not any Being cannot act That things which agree in one Third agree among themselves That the Cause is in order of Nature before the Effect That Equals added unto Equals do make Equals That Nothing can produce it self out of Nothing and the like These are eternal Truths which depend not upon Sense but upon natural certain Reason for they would be Truths though there were not any Sensitive Creatures in the World Now this is a noble Power in the Soul which sets it infinitely above the Souls of Irrational Creatures in that it can act within it self abstractedly from Matter and without using the Bodily Senses can speculate and understand those leading Truths and necessary Notions which are in order to the greatest Undertakings and inable the Mind of Man to search into all the Secrets of Nature to open the Mysteries of the Creation to invent Arts to improve Sciences to prescribe the most commendable Rules of Life and in short to govern the World All which I shall shew is an Argument of the Existence of an absolutely perfect Mind or a God that formed the Rational Soul with Divine Faculties and Powers to act under him 3. Thirdly We find in our selves a Power to deduce one thing out of another by way of Inference and by comparing Notions with Notions and by sifting them narrowly to gather and conclude in the End that this is True and that False this is Right and that Wrong and so to go on still drawing of Consequents out of Antecedents which is usually call'd Ratiocination or
Idea the Mesentery as it 's called by Anatomists meaning a most curious Net-work of innumerable porous Strings which fasten the Entrails together in a Circle and with their gaping Orifices devour and drink up the spirituous Chyle throughout its Passage Thence being convey'd through those somenting Parts and spungy Kernels the Clandules the Supplement of Life is by the constant Motions of the Diaphragm forced and drawn upwards again but in a new way some into the Liver some into other Vessels but mostly into a common Receptacle like a little Lake whence it is carried on still further upwards Wâ—â—eus Ibid. towards the Neck there to be discharged into a great Vein or Canal of Blood This constant course of the Chyle prepared in the Stomach and conducted through so many Vessels was not discovered so exactly and particularly till some late Criticks in Anatomy made the strictest search And though it may seem to lie out of a Divines way yet because the Speculation is so useful and important in the Consequence as well as diverting in it self I shall for once venture upon it a little further That milky Substance the Chyle being now commixt and swimming with the Blood is instantly transmitted into the Right-Ventricle of the Heart there as some have thought to be turned into perfect Blood of the form of its Vehicle Thence it runs through a Chanel into the Lungs there to be enriched by impregnating Particles from the Air whence it takes a circuit back again into the Left-Ventricle of the Heart where being instantly Sublimated and made highly Spirituous it is ejected thence up into a great Artery which by innumerable Branches conveys it speedily over the whole Body there by the assistance and supply of more Spirits from the Nerves to warm and comfort to enliven and invigorate to feed and nourish the several Parts and so the remainder returns to be supplied with fresh Chyle to the Heart again through Veins which though they be numberless yet is the Circulation so quick that the Blood goes through the Heart as a very learned Physician hath Dr. Lower de Cordc computed it no less than thirty times within the compass of and Hour This I take to be the short account of Nutrition especially in Man wherein if there be any slight mistake I submit to the Judgment of those of the noble Faculty and Profession whose business it is to understand it much better And now considering the admirable usefulness of all those Parts which serve to these vital Purposes I would ask any reasonable Person Whether meer Chance or blind Matter or any thing else without the Skill and Providence of a most wise Being could contrive such artificial and wonderful Methods Conveyances Instruments and Vessels of such various Sorts and all so curiously Formed so orderly Disposed and so exquisitely Connected and Fitted to bring about such necessary and excellent Ends If it be said That all these things are done by Common Animal Nature 't is easily answered That Nature of its self is without all Understanding utterly uncapable of Forecast or Cogitation and therefore shews that there is an intelligent Being over it that erected and ordered the business of Nutrition which common Nature never knew either how to perfect and finish or how to begin nor indeed doth humane Reason it self help to carry it on As for instance A Man deliberates indeed what he shall eat and what he shall drink for these are Objects which fall under Consultation or at least Fancy But when once his Nutriment is cast down into the Stomach there is an end of all deliberation as to the manner of Digestion and of turning the digested Matter into Blood and Spirits In the whole Oeconomy of this Affair Reason hath not the least Hand nor did any Man ever yet consider how he should convert his Food into Chyle or convey it from the Stomach to the Mesentery or how he should there separate it and so carry it to the Heart The greatest Politician in the World never yet thought of managing this Intrigue Nature indeed does the thing to his Hand But because that Principle of Life which we call Nature is utterly void of all Policy and Thought we must rationally conclude that there is a Being of excellent Knowledge and Wisdom that is a Deity which hath contrived these Operations for Nature and hath directed and fixt the Methods of them If it be said again that Nature operates thus in a Mechanical way by forcing and thrusting on the Chyle and Blood like the Art and Method used in Water-works it may be very reasonably demanded Who invented this Art for Nature Who at first put that unintelligent and blind thing upon it And what Hand prepared that stupendious Course and Instruments it was to use in order to the Animal's Nutrition Nay who contrived the Animal it self and designed the Nourishment of it Or if these Questions be not enough we may very well ask the great Pretenders to Reason one more viz. How the Circulation of the Blood which is so Demonstrable is so constantly performed and so quickly finish'd in its periodical Course For here the greatest Artists are divided Disp de Deo p. 462. in their Opinions whether the reduction of the Blood to the Heart through the Veins be by the inosculation of the Veins and Arteries an Opinion which seems to be out of Doors or by the porosities of the fleshy Parts or by the systaltick Motion as some call it in the Veins themselves As to this Men of the best Skill are yet to seek how to give a clear and satisfactory Account of the manner of the Circulation of the Blood though the Circulation it self be apparent which to me is an Argument that the whole Method of Nutrition in us was instituted and is still carried on by a Divine Being which hath made some things undiscoverable by humane Art that by the Mysteries we find in Nature we may be the more easily prevailed on to believe the sublimest Truths in Religion 2. Having thus observed the First thing which tends to the preservation of that Nature which is common to Man and Beast the work of Nutrition that is performed in the Bowels Let us in the next place consider briefly the Second thing or the Business of Sensation that is performed in the Head both inwardly in the Fancy and outwardly by the Instruments of Sensation as the Eye the Ear and the like which convey to the Fancy all sensible Objects from abroad And here I must not be so vain as to pretend to give a distinct accurate and full account of all the operations of Nature and of its hidden means and manner of Working No it is enough for one of my Profession to take such a summary notice of those things which serve for Sensation as may satisfie any reasonable Person that the whole Work of Sensation argues wonderful Wisdom and Contrivance and consequently the Existence of a God
The Fancy then is the highest and most perfect Faculty of the Animal Soul as the Understanding is of the Rational An imagining directing Power in every sensitive Creature carrying in its Acts some faint resemblances of humane Reason though it be quite destitute of it and much inferiour to it It s Seat is in the Brain and its Uses are so great and necessary that without it no Animal can answer the Inclinations and Purposes of its Nature By this Faculty the Creature receives within it the Idea's and Representations of exteriour Objects perceives so much of their Qualities as exerts its Appetites and in some sort after an obscure imperfect manner and in an unreflecting way judgeth of things whether they be Pleasant or Painful Convenient or Disagreeable Beneficial or Destructive in short whether they be for its Enjoyment or for its Hurt And according as those Impressions are which are thus made upon the Fancy so does the Creature act either craving for the Object or declining it either embracing or abhorring either pursuing or avoiding it and either gratified with the Fruition or grieving under the Pain which the Object affords So that as the Heart is the Spring of all vital Motion so is the Fancy the Spring of all animal Motions both inward and external Now Can any reasonable Man believe that this so useful a Faculty came accidentally into the Soul meerly by nonsensical Combination of undesigning Atoms Does it not rather shew that the Animal was endued with it by a wise Agent that constituted and aimed at its Preservation Especially if it be considered that as it is a distinguishing Faculty in every Individual whereby it perceives the difference between what is Good for it or Injurious to it so in every Species of Animals it is various and yet notwithstanding that variety works in every one of the same kind after an uniform Manner For that Object which is delightful to one sort of Animals another is averse to and whether it be desired or refused by one Individual it is alike desired or refused by all of the same Species which is a plain Argument that it was not Chance but Divine Reason which formed that Internal Sense the Fancy In the next place let us take some though it be but a transient view of the Instruments which are assistant and ministerial to transmit Impressions from without to that Organ of the Soul where this distinguishing Power the Fancy is plac'd Those Instruments are of two sorts Nerves and Spirits The Nerves or Sinews resemble so many hollow winding Pipes thro' which all Idea's and Notions of things abroad are convey'd to the Sense within The original Complication and Bed of the Nerves is in the interiour Fabrick of the Brain dividing there that soft artificial Structure of Nature into divers Cells or Apartments whence the great Branches of those Instruments of Sensation are extended outwardly thro' the Head by Pairs That in each Ear serves to open a Passage to the Fancy for all sorts of Sounds according to the various Motions and Modifications of the Air. That Nerve in each Eye serves to let in the Idea's and Shapes of all visible Objects Those which extend toward the lower parts of the Face are to admit all kinds of Smells and by variety of Ramifications to govern the Taste to move the Tongue in all its Vibrations to assist the Lips the Jaw and all the Organs there which help towards Nutrition Others Divarications are into the Lungs and Wind-pipe to preserve Respiration to modulate the Voice and to serve for the Ejection of whatsoever is offensive to that sensible Fabricature Others strike down into the Stomach and Heart to promote all Motions and Operations there Others run lower to be serviceable to the Bowels and Mesentery that they may discharge their Functions Others to the Liver to the Reins and to all the parts in their Neighbourhood And others down the Neck to the exteriour parts of the Body so that by innumerable streight circular and oblique Branches all over the Body to the very Soul of the Foot they are insinuated into all the Muscular Formations which serve to move every Limb Member Joynt and Particle And yet all this wonderful Plexure of Nerves would be of no real use without the help of active lively Spirits to invigorate all And for the Extraction of these out of the Blood provident Nature hath prepar'd tho' not by any Providence of its own peculiar Elaboratories in the Brain As those Spirits which serve directly for the Ends and Uses of Life and are therefore call'd Vital are produced in the Region below so are those Spirits which serve for Sense and Motion and are therefore call'd Animal Spirits chymically prepar'd in that Supreme Region which is the Seat of Sensation the great Organ and Original of all those Motions which are in the several parts of the Body There those Ministers of Nature are continually imployed in their various Ranks and Functions nay in their several Cells too that they may not disturb or interfere with one another in their respective Operations And there like Centinels about a Garison they are upon the Watch to give the Fancy notice from their several Divisions and Districts of whatever may prove either grateful or offensive to Nature Those in the Optick Tubes in the Eyes convey all lucid Idea's to the Fancy Those in the Hollow and about the Drum of the Ear all sorts of Sounds Those in the Palate and Nostrils every Taste and Odour and those dispersed about in Nerves and Fibres over all the Body serve to convey the Sense of all Pain or Pleasure besides the manifold stupendendious and unaccountable Office they do both for the exterior parts in order to all Muscular and local Motion and for all the inward Vessels in order to vitality And here I cannot well omit what an inquisitive Author hath observed Disput de Deo P. 479. touching that mutual Relation and necessary Commerce which is between the Brain and those inferiour parts which are for the Ends and Operations of Life For though every Part by it self be form'd with most exquisite Art for the Offices and Functions it is to perform yet no part can answer its Ends without the subservient Ministery and Assistance of others Thus unless the Heart supply the Head with Blood it is impossible for the Brain either to produce Animal Spirits or to sustain it self Again If the Brain did not pay a Tribute of Spirits to the Heart 't were impossible for the Heart to prepare that Blood Again Neither can the one prepare Blood nor the other Spirits unless the Stomach provides Chyle and the Lungs Nitre Nor again can either Lungs or Stomach perform their Offices unless both parts receive from Heart and Brain Blood and Spirits Since therefore in the whole Labyrinth of this Contexture there is such admirable Excellence and Curiosity of Contrivance each part so exquisitely form'd in it self and all so