Chapter III: FROM Virtue and Vice, the Rewards and Punishments due to

these from _Nature_ and _Reason_; which agree with _Equity_ and _Justice_, that they, who _live well_, should be _rewarded_ with this their _ultimate End_ and _final Felicity_: And those who live _otherwise_, should be _punished_ by the LOSS thereof forever. Thence they (of consequence) acknowledge, that there must be a just and powerful JUDGE, above all _created Beings_, to inflict this impartial SENTENCE.

THE _Mathematician_ acknowledges _That_ to be some _Being superior_ to all others; whose _Center_ he finds every where, and whose _Circumference_ he can limit or discover no where. But because this _Sect_ borrows the better Part of their _Proofs_ from the other _three_ mentioned, I shall go no farther; designing nothing but _Brevity_ thro’out this Work, especially upon a THESIS so manifest as _This_: Which indeed I should not so much as have touched upon, considering how elegantly and copiously many very _learned Divines_, and other eminent _Writers_, have treated that _Subject_; were it not that some subsequent _Hypotheses_ depend immediately upon it. Wherefore I proceed to

CHAP. II.
_Of NATURE._

HOWEVER _extensive_ this Word NATURE may be, and whatever secundary _Definitions_ it may admit of; it is (in effect) nothing else than the _Denouncer_ of the Divine Will and Pleasure, the _Efficient_ CAUSE of natural _Works_, and the _Conservant_ of real _Existences_: Or, the _Order_ and _Series_ of Sacred Works, obeying the Divine Will, Power, and Commands. At least I think all other _Definitions_ of this Word, taken in whatsoever Sense, may be _reduced_ to _These_ following; _viz._

_NATURE_ is the implanted and _innate Quality_ of Things.

_NATURE_ is the _Faculty_ and _Propensity_ of every Mind.

_NATURE_ is the _Mixture_ and _Temperature_ of the four Elements.

_NATURE_ is the Philosopher’s _Axiom_ of Motion and Rest.

_NATURE_ is _that_ which giveth _Form_, by a specifick Difference, to
every thing.

WHICH _Power_ (in either Definition) can only be ascribed to that Great GOD, whose _infinite Existence_ I’ve been hinting upon: Who is the _Author_ of Nature and _Framer_ of the Universe; who by his own _Breath_ and _Word_, without any _material Help_, and at his own _Will_ and _Pleasure_, created all Things. In whom all Things _live_, _move_, and have their _Being_. By whom a vivacious _Faculty_ is infused through all Things; so as that (by and through HIM) all Things subsist of their own _peculiar Natures_ and _natural Qualities_; and by these _implanted Qualities_ increase, maintain, and defend themselves: And _that_ so, that in such an immense _University_, and such a vast _Variety_ of Things, nothing is indeed _idle_, _useless_, or _unprofitable_. Nothing is made _rashly_, _fortuitously_, or _in vain_; but every Thing appears appointed to some certain _Use_ and _Purpose_, and determined to some settled _Course_ and _Sphere_ of ACTION: Every _Being_ answering the END of its _Design_, and the _Design_ of its CREATION.

AS _Man_ was set on the _Theatre_ of this World, to the _End_ that he might admire, delight, and confide in GOD his great _Creator_; so was the _Humane Body_ made for the _Divine Soul_, and the _respective Members_ for the _Body_: which all voluntarily concur in the Discharge of their _peculiar Functions_, for the Benefit and Use of the WHOLE.

AND so was every _Stem_ endued with its own _Faculty_, and every _Creature_ with its own _Nature_; which made _Aristotle_[1] most pertinently say, “_That there’s nothing so minute in the Nature of Things, nothing so abject or despicable, but may reasonably afford Men something of Admiration._”

NOW, I think, we may be soon brought to this _Admiration_, when we only _view_ those Things which are so evidently exposed to our Eyes: such as the _Elements_, the _Heavens_, the _Rising_ and _Setting_ of the _Sun_, _Moon_, and _Stars_, the _Diurnal_ and _Nocturnal Vicissitudes_, the _four Seasons_ of the Year, comprehending the two _Æquinoctials_ of Spring and Fall, and the two _Solstices_ of Summer and Winter; by whose _Decourse_ or Descent _Grass_ fades, and _Herbs_ decay; and again, by their Ascent or _Influence_, spring up and revive.

AND again, when we consider the _Animals_, the _Faculties_ and _Propension_ of their respective _Natures_, how they are endued with peculiar _Sense_, because denied particular _Reason_; and how wisely they are all dispos’d, some inhabiting the _Waters_, some enjoying the free _Air_, and others possessing the _Desarts_; some _reptile_ and creeping, some _gradient_ and walking, some _solivagant_ and wandering, some _wild_ and fierce, and others innocent and _tame_: I say the marvellous and inimitable _Artifice_ of _Nature_ in these, and all other _natural Works_, is not only to be admir’d; but also the _Majesty_, _Glory_, _Fullness_, and _Magnificence_ of the Great CREATOR and Institutor of this Nature is to be most highly ador’d; in whom all things originally _center_, as their common _Source_ and Divine _Fountain_, and to whom all things are finally _reduced_, as the Primigenious _Essence_ and _Archetype_ of NATURE.

CHAP. III.
_Of MAN._

MAN, to whom all _sublunary Beings_ were subjected, is most excellently qualified, far above all other _Creatures_ of this World: In him is not only the vegetative Life of _Plants_, and the sensitive Life of _Animals_, but also the _Angelical Reason_, the Divine _Understanding_, the true _Conjunction_ and glorious _Possession_ of all Things: He is not only endued with _Reason_ and the _Gift of Speaking_, but also with a _Mind_ and a SOUL, which participates of a _Celestial Nature_ and _Divinity_ itself; which can relate to the Nature of nothing else, and be compared to none but GOD himself: In and thro’ _whom_ he has a _Similitude_ with all things, an _Operation_ with all, and _Conversation_ with all: He symbolizeth with all Matters in proper _Subjects_; with the _Elements_ in a fourfold Body; with _Plants_ in a vegetative Virtue; with _Animals_ in a sensitive Faculty; with the _Heavens_ in an Etherial Spirit; with _Angels_ in Wisdom and Understanding, and with GOD himself (as it were) in containing and comprehending all things, except the Divine Being. Hence nothing can so expresly represent GOD as the _Soul_ of Man, by which he is dignified and railed to the very _Image_ and _Similitude_ of himself. And in _MAN_ the mirificent _Wisdom_ shines the more conspicuously; in that the whole _World_, and the _Fabrick_ of all its Contents, however concise and artificial, can in no respect compare with the noble Structure of this _Microcosm_, MAN. It is so marvellously concise, and so wonderfully artificial, that it seems no otherways, than as if the MAKER (designing _this_ for his _Master-piece_) would have his chief Glory, Esteem, and Reputation to depend upon it, and derive itself from _Hence_; or, as if the _Maker_ (designing this for one signal Instance of his _Divinity_ to Men) would have us brought, merely by the Understanding and Knowledge of ourselves, to the true _Knowledge_ and due _Reverence_ of HIMSELF, our great _ARTIFICER_.

THAT we may be the more duly and sensibly affected towards _him_, and the more admire and reverence the _Wisdom_ of his Nature, as he bountifully produced all things for the Use and Utility of _MAN_; so he most appositely disposed the _Herbs_ of the Field, some to our _Nourishment_, some to our _Remedies_, and some to _both Necessities_: assimilating and assigning them to our singular _Members_, so that their _Powers_ and _Virtues_ are _physically_ convey’d to such _Parts_ of our _Bodies_, as they are adapted to by _Nature_.

AND in the same manner he imbued the _Roots_ of the Ground with such _natural Qualities_, that they by their respective innate _Faculties_, succour and relieve those _Members_, to which they are _specifically_ destinated; and such _Members_ sensibly attract and imbibe from them, not only wholesome _Nutriment_, but also healthful _Remedies_ peculiarly appropriated to themselves by _Nature_.

BUT the immortal _SOUL_, which is only peculiar to _MAN_, whereby he so perfectly assimilates and resembles GOD; and its _Gifts_ and _Graces_, whereby he excels and out-shines all other sublunary _Creatures_; is more properly the SUBJECT of the _Divine_, than the _Physician_; wherefore I shall but touch it transiently.

CHAP. IV.
_Of the SOUL._

THE _SOUL_ is a certain _divine Light_, created after the Image of GOD; figured by a _Seal_, whose Character is the _eternal Word_.

THE _SOUL_ is a certain _divine Substance_, individual, and entirely present in _every Part_ of the Body, depending only upon the Power of _Him_, who is the ultimate END, and efficient _Cause_ of all things; whose _Body_ (according to _Plato_) is _Truth_, whose _Shadow_ is _Light_, and whose _Name_ is GOD.

AND this divine Substance of _Light_, the _SOUL_, immediately proceeding from that divine Fountain of all Things, GOD, (according to the Opinion of the _Platonists_) is join’d, by competent _Means_, to the grosser Matter of the _Body_. Which _Means_ these _Heathens_ account for in manner following: _viz._

THE _SOUL_, in its Descent, is involved in an _etherial Body_, which they call the _celestial Vehicle_, or _Chariot_ of the SOUL; thro’ which _Medium_, by the Command of GOD, (who is the _Center_ of the World) it is first _infus’d_ into the middle _Punct_ of the _Heart_, which is the _Center_ of the _Body_; whence it is _diffus’d_ thro’ all the Parts and Members of the _Body_, joining itself to the _natural Heat_. As a _Spirit_, generated by _Heat_ from the _Heart_, it plungeth itself into the _Humours_; and thus inhering in all the respective _Parts_, it becomes equal in degree of _Proximity_ to all the _Members_.

THUS the immortal _SOUL_ is, by an immortal _Engine_, convey’d to, and included in the mortal _Body_: But when by _Diseases_, or otherways, these _Mediums_ (the _Heat_ and _Humours_) begin to dissolve, the _Soul_ recollects itself, and flies back betimes to its first _Receptacle_, the _Heart_: When the _Spirit_ of the _Heart_ also fails, the _Heat_ extinguishes, and the _Spirit_ leaves the _Man_; He dies, and the _SOUL_ flies away in its _original Vehicle_: When the _Body_ returns to Earth, whence it came, and the _Spirit_ to GOD, who gave it a _sacred Nature_ and _divine Offspring_: which _Spirit_ judging the _SOUL_, if it has liv’d ill, subjects it to some general and some particular _Torments of Hell_, abandoning it also to the Pleasure of the _Devil_: Whereas, if it has _done well_, it mounts its _celestial Chariot_, rejoicing together with the _Spirit_, and passes freely to the Choirs of _Heaven_; where it enjoys all its pure _Senses_ and _Faculties_, the perfect _Knowledge_ of all things, a perpetual blessed _Felicity_; and at last, the divine _Vision_, the _Possession_ of the eternal Kingdom, _&c._

THUS far I have prosecuted the _Platonick Doctrine_ of the _SOUL_; so that even by _This_, the gross Opinion of such as deny the _Existence_ of so _divine_ a SPARK in Man, may be confuted.

AND _this_ being sufficient for that purpose, I need not introduce any _Christian Arguments_ to second it; which, however important, are commonly deem’d light by an obstinate _Sett_ of Men. Wherefore I shall only add, that from the Disparity of _Manners_, _Affections_, _Dispositions_, _Capacities_, _Judgments_, _Opinions_, and _Passions_ of Men, it appears most probable and evident, that every _one of us_ is individually indued with a SOUL, and that with a proper SOUL, peculiar to our respective _Bodies_, according to the wise _Proverb; So many Men, so many Minds_: as well as _Horace_’s[2] Saying,

_“Millia, Quot Capitum vivunt, totidem Studiorum._

——And _Persius_[3] says,

_“Mille hominum Species, & rerum discolor Usus;
“Velle suum cuique est, nec voto vivitur uno._

TO which Assertion the great Prophet _David_ assents, in that GOD fashioned and made the _Hearts_ and _Minds_ of Men one by one, enduing them with peculiar _Dispositions_, and assigning every SOUL its proper natural _Conditions_. Hence _Solomon_[4] says, _I was a witty Child, and had a good Spirit; yea, rather being good, I came into a Body undefiled_: That is, adapted to the _Disposition_ of his _SOUL_. As we see some _Torches_ or _Candles_ burn brighter, and some _Fuel_ cast more _Heat_ and _Light_ than others; so the _Splendour_ of every _SOUL_ shines in a different way, and produces different _Distinctions_ of _Minds_: as is evident in _Youths_, who (however accurately taught, and painfully instructed) are not equally capable of learning _Arts_, _Discipline_, or any sort of _Erudition_.

BUT notwithstanding that some curious _Physicians_ (who have strictly scrutiniz’d the Works of Nature) would have the _SOUL_ to center in the BRAIN, whence all its _Senses_, _Faculties_, and _Actions_ proceed; yet some _Philosophers_ have justly assign’d the _Center_ of the HEART to its Residence: which Doctrine is also approved by the wise _Solomon_[5], saying; _Keep thy Heart with all Diligence, for out of it are the Issues of Life_.

HOWEVER yet, if any should still obstinately persist in denying the BEING of the _SOUL_, I advise such to go no farther, but look into _themselves_, and call their own _Minds_ to Counsel; for even there they will have a full _View_, not only of its BEING, but also of its supernatural _Excellency_; If they but seriously weigh the eximious _Gifts_, and unlimited _Faculties_ of _Nature_, together with the egregious _Ornaments_ of _Reason_, _Understanding_, _Judgment_, _Memory_, and many other Accomplishments, with which every _Mind_ is abundantly endued; they will clearly perceive something of a superexcellent _Nature_, and Supernatural _Quality_ in themselves; which is nothing else but what I call the SOUL, and which is also of a more noble and excelling _Substance_, than any _corporeal Matter_ liable to _Corruption_ can be.

THIS _Being_, only and alone, vivifies, rules, and governs the _Body_; furnishing it with innumerable _Actions_, and exercising it with as many curious _Offices_. Hence, from its manifold _Effects_, and different _Operations_, it has various _Appellations_, according to St. _Augustine_’s Saying: “_Cùm Corpus animat, Vitâq; imbuit, Anima dicitur: Dum vult, Animus: dum Scientiâ ornata est, ac Judicandi peritiam exercet, Mens: dum recolit ac reminiscitur, Memoria: dum ratiocinatur, ac singula discernit, Ratio: dum Contemplationi insistit, Spiritus: dum Sentiendi vim obtinet, Sensus._” Which are all the principal _Functions_ of the SOUL, whereby it demonstrates its _Power_, and performs its relative _Offices_. In the Execution whereof, St. _Cyprian_ asserts, that the _SOUL_ makes use of the _Body_, as the _Workman_ does of the _Mallet_, _Hatchet_, or _Anvil_: tho’ (I think) the _Simile_ may be drawn much nearer, the _SOUL_ being inclosed and dwelling in the _Body_, as the _Fish_ or the _Snail_ in the _Shell_; without which _Receptacle_, or _Rampart_ of Defence, it cannot subsist: Which is evident in that, as soon as the _Body_ labours under any _Grief_, the _SOUL_ is also affected; not with a primary _Affection_ (as some would have it) but by a _Law_ of the most strict _Alliance_, and nearest _Affinity_; and hence it is, that the _Vices_ and _Virtues_ of the _one_ are transfus’d, and flow into the _other_.

THIS is the only reason why, when the _corporeal Organs_ or _Instruments_ are vitiated or impeded, the _SOUL_ cannot explicate its own _Faculties_, according to the Words of _Solomon_[6]; _The corruptible Body presseth down the Soul, and the earthly Tabernacle weigheth down the Mind_. Which _Truth_ may serve to obviate two Objections; _viz._ _That_ of _Childrens_ being destitute of the _SOUL_, and _that_ of the _SOUL_’s growing up with _Youth_, and declining with _Age_, or _Sickness_: Since, tho’ it less displays itself in _Infancy_, _Sickness_, and _Dotage_, yet it still is, and continues furnished with its proper _Faculties_, and that from the _Beginning_ of Life, until its _End_; neither does the _SOUL_ in its _Substance_ ever suffer the least _Diminution_, but only by the _Ineptitude_ of the Instrument or _Organ_, it may be hindered in the _Discharge_ of its Functions, and _Execution_ of its Offices.

AND tho this _divine Substance_ can contract nothing of _Vice_, _Spot_, or _Contagion_ from the _Concretion_ of the corruptible _Body_: yet as a thick _Cloud_ obscures the _Sun-Beams_, and overcasts its _Light_; or, as by holding a _versicolour Glass_ to our Eyes, Matters appear _different_ from what they really are: So the _Intemperature_ of the _Body_ obscures the _Light_ of _Reason_, and overshadows the _Intellects_ of the _Mind_, which of course obstructs the _Functions_ of the SOUL. Hence it is, that a _delirious_ or _drunken_ Man thinks he sees double, or _two things_, tho’ _one_ be the only _Object_ of his Eyes: And as, for this reason, _melancholick_ Persons imagine _Absurdities_, and feign _Dreams_ to themselves; so _cholerick_ Persons grow insensibly _hot_, and are suddenly _incensed_ by the Fumes of _noxious Humours_ oppressing the _Brain_.

BUT there is another _Sett_ of Miscreants, who don’t so much deny the _Existence_, as the _Immortality_ of the SOUL. This I esteem a Piece of the grossest _Impiety_, to think _that_ spiritual Substance _Mortal_ and _Frail_, which is inspir’d in _Man_ by the Divine _Will_ and _Command_, proceeding immediately from the very Substance of GOD himself: Since if Man be made after the _Image_ of GOD, to express his _Similitude_, he must needs participate of his _Nature_, and consequently be a _Fellow-Sharer_ of Eternity: And if the _human_ SOUL be Partaker of the divine _Essence_ or _Substance_, as GOD is _eternal_ and incapable of _Decay_, so it must needs be _eternal_, and free from all _Corruption_.

MOREOVER, GOD form’d and made all other _Things_ for the sake of _Man_, but _Him_ he made for his _own sake_, and therefore like unto HIMSELF; for which reason, he was pleas’d to agglutinate _Immortality_ to _Mortality_, and _Divinity_ to _Humanity_: By which Means, the _divine_ NATURE incorporates, as it were, with the _human_, and the _human_ is united to the _divine_.

HENCE we may clearly see how marvellously GOD has been affected towards us from the _Beginning_; how much he delighted in us, and desired the entire _Fruition_ and full Enjoyment of our perpetual _Familiarity_, and eternal _Fellowship_; which _Truth_ Christ[7] (the Wisdom of the _Father_) confirms by his own _Testimony_.

AND such is still the great Love and Propension of GOD towards _Man_, that all Things (thro’ his _Grace_) are communicated to _him_ by his only _SON_;[8] and that more especially because we are conditional _Sharers_, equal _Inheritors_, and _Joint-Heirs_ with him, agreeable to the[9] _Apostles Phrase_; and whatever is express’d in _CHRIST_, may also be in _Man_: Since as _he_ is _eternal_, and lives for ever, so _Man_ (by his _Grace_ and _Merits_) does the same; for _he_ having sufficiently bruised _Satan_’s Head, led _Captivity_ Captive, and conquer’d _Death_, rose again, and became the _Prince_ and _Captain_ of so glorious a _VICTORY_, that all _Men_, by virtue of that _Triumph_, might be raised up again at the Last Day, and _that_ to participate of an IMMORTALITY of _Welfare_ or _Woe_.

CHAP. V.
_Of the_ FACULTIES _of the SOUL_.

P_lato_, _Alcinous_, and many other learned Men, do agree, that the _heavenly Spirit’s Composition_, mixing _Fire_, _Air_, _Earth_, and _Water_, made of them all, put together, _one_ BODY; which they subjected to the Service of the _SOUL_, assigning the several _Provinces_ of the _one_, to the sundry _Faculties_ of the _other_: To the _meaner_ of them, mean and low _Places_; as to _Anger_, the _Midriff_; to _Lust_, the _Womb_, &c: but to the more _noble Senses_, the _HEAD_, as the _Tower_ of the whole _Body_.

AS they divide these SENSES into _external_ and _internal_; so they subdivide the _external Senses_ into _five_: To which are allotted as many proper _Organs_ or _Subjects_, being so order’d, that they which are placed in the more eminent _Parts_ of the _Body_, have the greater Degree of _Purity_.

FOR the _Eyes_, placed in the uppermost part, are the most _pure_, and have an Affinity with the Nature of _Fire_ and _Light_. The _Ears_ have the second Order of _Place_ and _Purity_, and are compar’d to the _Air_. The _Nostrils_ take the third Order, and have a middle Nature betwixt _Air_ and _Water_. Then the _Organ_ of _Tasting_, which is _grosser_, and most like to the Nature of _Water_. And, lastly, _Touching_ being diffus’d through the whole _Body_, is compar’d to the _Grossness_ of _Earth_.

AND of these, the more _pure SENSES_, are those which perceive their _Objects_ farthest off; as first _Seeing_, then _Hearing_, then _Smelling_, which are all more pure than _Taste_, which doth not perceive but what is _nigh_: whereas the _Touch_ perceives _both Ways_; it perceives _Bodies nigh_: And as _Sight_ discerns by the _Medium_ of the _Air_; so the _Touch_ perceives, by the _Medium_ of a _Pole_, Bodies _hard_, _soft_, _dry_, _moist_, &c.

NOW this Sense of _Touching_, is common indeed to all _Animals_: However, ’tis certain that _Man_, in this, as well as in the Sense of _Tasting_, excels all others: whereas, in the other _three_, he is exceeded by some _Brutes_, as by a _Dog_, which _hears_, _sees_, and _smells_ much more acutely than MAN. Besides, the _Lynx_, and _Eagle_, see more acutely than _Man_, or any other _Creature_ in the World.

AS to the _interiour SENSES_, they are (according to _Averroes_) divided into _Four_; whereof the _first_ is called the _Common Sense_, because it collects and perfects such _Representations_ as are drawn-in by the _external SENSES_. The _second_ is the _Imaginative Faculty_, which retains those receiv’d _Representations_, and presents them to the _third Faculty_ of _internal SENSE_; which is call’d the _Cogitative Faculty_, _Phantasy_, or _Power_ of _Judging_: Because it perceives and judges by the _Representations_ received, what Nature or Kind of Thing that is, of which the _Representations_ are made; and commits those _Things_ thus discerned and adjudged, to the _fourth Faculty_ of _Inward SENSE_, the _Memory_, to be kept there, and retain’d by it.

AND these _Four SENSES_ have their respective _Organs_ in the _Head_: _Common Sense_ and _Imagination_ possess the two former _Cells_ of the BRAIN, as the _Cogitative Faculty_ doth the highest, and middle Part of the _Head_; the _Memory_ taking up the hindmost Part thereof.

THE _Organs_ of SPEECH and VOICE are as many as the inward _Muscles_ of the THORAX, betwixt the _Ribs_, _Breasts_, _Lungs_, _Arteries_, _Wind-pipe_, the Bending of the _Tongue_, and all Parts and _Muscles_, serving for Respiration, or Breathing: But the proper and immediate _Organ_ of SPEECH, is the _Mouth_, in which are fram’d _Words_ and _Sentences_, by the _Tongue_, _Teeth_, _Palate_, _Lips_, &c. above the _sensitive_ SOUL, which expresseth its _Powers_ by the _Organs_ of the Body. The _incorporeal Mind_ possesseth the highest Place, and hath a _double Nature_; the _one_ called the _Contemplative_, the _other_ the _Active Intellect_, because of their respective _Faculties_.

ACCORDING to the _three-fold Order_ of its Faculties there are _three APPETITES_ in the SOUL. The _first_ is _natural_, which is an Inclination of Nature unto its End. The _second_ is _Animal_, which is divided into _irascible_ and _concupiscible_, relating to _Anger_ and _Desire_. The _third_ is _intellective_, and is call’d the WILL; which (from its own deprav’d Quality) is affected with _four PASSIONS_, as the _Body_ sometimes also is. The _first_ is called _Oblectation_; the _second_, _Effusion_; the _third_, _Ostentation_; the _fourth_, and last, is what we commonly call ENVY. And

THESE _four PASSIONS_ arising from a deprav’d _APPETITE_ of _Pleasure_; its _Grief_ or _Perplexity_ doth occasion as many contrary _PASSIONS_: viz. _Horror_, _Sadness_, _Fear_, and _Sorrow_ at another’s _Good_, without its own _Hurt_; which is call’d ENVY, being a _Sadness_ at another’s _Prosperity_, as _Pity_ is a certain kind of _Sadness_ at another’s _Misery_ or _Adversity_.

BUT not to insist on these _Topicks_, I shall only add a few Words upon the _PASSIONS of the Mind_; which are nothing else than certain _Motions_ or _Inclinations_, proceeding from the _Apprehension_ of any Thing, as of _Good_ or _Evil_, &c.

THESE APPREHENSIONS are of three different Sorts, _viz._ _Sensual_, _Rational_, and _Intellectual_. And according to _them_, there are _three_ Sorts of PASSIONS in the _Soul_; the _first_, following the _sensual_ APPREHENSION, respects a temporal _Good_ or _Evil_, under the Notion of _Profit_ or _Loss_, _Defence_ or _Offence_, &c: and they are called _Natural_ or _Animal Passions_.

THE _second_ following the _Rational_ APPREHENSION, respects _Good_ or _Bad_, under the Notion of _Virtue_ or _Vice_, _Praise_ or _Disgrace_, &c: and they are called _Rational_ or _Voluntary Passions_.

THE _third_, following the _Intellectual_ APPREHENSION, respects _Good_ or _Evil_, under the Notion of _Truth_ or _Falsehood_, _Justice_ or _Injustice_, &c: and this Sort is call’d _Intellectual Passions_.

BUT these _three_ different Sorts proceed all from the _Energy_ of the SOUL; which is divided into _Concupiscible_ and _Irascible_, both respecting _Good_ and _Evil_, tho’ under different Notions: which Division affords us _eleven_ PASSIONS of the Mind, _viz._ _Love_, _Hatred_, _Desire_, _Horror_, _Joy_, _Grief_, _Hope_, _Despair_, _Boldness_, _Fear_, and _Anger_; all which might be particularly defin’d: But as _that_ is more the _Philosopher_’s than the _Physician_’s Business, I shall proceed to that which is more strictly my _Province_.

CHAP. VI.
_Of the_ HUMANE BODY.

BESIDES what has been said in the preceding _Chapters_, touching the _SOUL_, its _Powers_ and _Faculties_; when we duly consider the beautiful _Form_ and amiable _Figure_ of the BODY, so nicely adapted to the sublime _Qualities_ of the SOUL, with its curious _Structure_, and majestick _Stature_, erected to _Heaven_, whither its natural Tendency leads; besides the proportionable _Symmetry_ and exact _Commensuration_ of all its _Parts_: Surely we cannot, I hope, without the greatest Amazement, contemplate and admire the incomparable _Art_, and incomprehensible _Skill_, of the great ARTIFICER: And with magnificent _David_[10], break out in _Eulogies_ of Praise, and ardent _Exclamations_ of Love and Admiration.

BUT more especially: _first_, when we distinctly view the slender _Filaments_, the minute _Vessels_, the elaborate _Contextures_, and various _Configurations_ of the different ORGANS of this BODY. _Secondly_, When we duly consider the Power of its natural _Faculties_, the Situation of the _Entrails_, the Rise of the _Nerves_ from the _Brain_, the Ducts or Conduits of the _Arteries_ from the _Heart_, and the Original of the _Veins_ from the _Liver_. _Thirdly_, When we call to remembrance, and ponder what I have been hinting upon, to wit, the _Power_ of the natural _Faculties_ of the SOUL, by which they execute their relative _Functions_; besides, the _Ætherial Spirit_ (the Seat and Vehicle of our _natural Heat_) dividing it self into a _three-fold Diversity_, and appropriating to itself as many _Residences_, viz. the _Animal_ in the _Brain_, the _Vital_ in the _Heart_, and the _Natural_ Spirit in the _Liver_: And then again, how these _three_, by a Fomentation of _native Heat_, and _nutritious Humours_, cherish and refresh the whole BODY supplying every _Part_ with requisite Strength and Vigour. _Fourthly_, When at last we contemplate that Piece of incomprehensible _Artifice_, which gives a respective _Species_ and _Form_ to every particular _Part_, and implants a peculiar _Faculty_ in every distinct _Member_, inducing such an Excellency into the whole BODY; that is, the _Formation_ and _Delineation_ of the FOETUS in the _Womb_.

THIS is such a great and curious _Master-piece_, that all _Others_, as well as the _Physician_, will find it not only their _Duty_, but also their great Satisfaction and Pleasure, to know and examine into this inimitable MACHINE of the divine _Architect_.

THE great _Galen_ was converted at a _Dissection_, and durst not but acknowledge a _Supreme Being_, upon that Survey of his admirable _Handy-work_; saying,[11] “_How much is it our special Duty therefore to admire the Wisdom and Providence of the Workman? Since, tho’ it is far more easy to set forth in Words the Beginning of Things, than to form the Work; yet our Expressions and Words fall so much short of the Wisdom of him that made us, that we are not able to explain, what gave him so little trouble to make._”

AND as _this_ was a Man who had not been too _devout_, so if the most _Profligate_ would seriously weigh and consider the elegant _Constitution_ of such a vast Variety of different _Textures_, the Nicety of these _Organical Works_, the Curiosity of these _Embroideries_, and the Exactitude of these _Figures_, which appear and seem rather to be fitted for Admiration than Use; they would readily conclude with that great _Naturalist_, that these Things are the evident _Characteristicks_ of some divine and omnipotent POWER, in that they are no ways to be accounted for by such _natural Causes_, as may be thought sufficient to explain the _Phænomena_ of ignobler Beings.

THIS BODY, therefore, being the Vessel and Receptacle of the SOUL, the Engine and Instrument, in and through which it operates; I judge it to be our incumbent _Duty_, to take special Care, and nice Observation of both SOUL and BODY: Since (in this Life) the _one_ cannot consist without the _other_, or discharge its respective _Offices_; the _one_ always requiring the _Ministry_ and _Assistance_ of the _other_, which the _omniscient_ ARTIFICER has so wisely ordered and ordained from all Eternity.

HOWEVER yet, I cannot agree with St. _Cyprian_, that the animated and sensible Body is only used by the SOUL, as mechanical _Instruments_ are by the _Workman_; since I think a more proper _Simile_ may be drawn from the _Sun_ and _Moon_: For tho’ the _Moon_ borrows LIGHT of the _Sun_, she is not altogether devoid of such a _Power_ or _Influence_ as is proper to herself, being guided and sustained by a _peculiar Motion_, whilst she absolves her _own Circle_; taking LIGHT from the _Sun_, no otherways than as a _Looking-Glass_, polish’d _Brass_, or _Copper_, takes Splendor or _Refulgency_ from an opposite _Fire_ or _Light_: For notwithstanding she exhibits no _Light_, unless illuminated by the _Sun_; however yet, she is not idle or desidious in accomplishing her _monthly Course_, and measuring her own _Space_ of the Heavens, and that without any Assistance of the _Sun_. So the SOUL invigorates and affords Strength to the BODY, which however is not altogether without its own implanted _Faculties_ and natural _Powers_; the _four Qualities_ of _Humours_, with which ev’ry BODY abounds, capacitating and adapting it to all Things within its own _Sphere_.

FARTHER, as the _Sun_ suffers ECLIPSES, and is obscured by the Intervention of the _Moon_; and the _Moon_ again (in like manner) is eclipsed and obscured by the Objection or Interposition of the _Earth_, the _Sun_ always running thro’ the _Ecliptick Line_ in the same Degree, and the Moon in _opposite Degrees_: So BODY and SOUL are subject to their own Impediments and _Eclipses_; sometimes _defending_, and sometimes _offending_ one another; both _sympathizing_ mutually, and _participating_ equally of one another’s _Portion_. As it is evident from the very Words of our _dying_ SAVIOUR, who, by reason of his Human Weakness, broke out into these[12]Words, _My Soul is exceeding sorrowful, even unto Death_: Which _Death_, in the next _Verse_, he, in a manner, deprecates of the FATHER. For though he was not yet insulted, or laid hands upon, yet his whole _Mind_ and _Thoughts_ running upon his approaching _Danger_, he was seiz’d with such Horror and Trepidity, as express’d a _bloody Sweat_, which streamed from his _whole Body_: so that the Acerbity of his _Grief_ must (of consequence) have been communicated to _both Parts_; and beginning in the SOUL, did thence redound into the BODY.

HENCE arises a rational and natural _Argument_, that as SOUL and BODY do not only _act_ in and thro’ one another, but also _suffer_ mutually, always _sympathizing_ with each other, and bearing equal _Share_ in the _Troubles_, _Misfortunes_, and _Inquietudes_ of this Life; and that as they _both_ inseparably constitute the MAN: So, by reason of that natural _Sympathy_, and proximous _Affinity_, as the SOUL enjoys _Immortality_, the renew’d BODY (by the Mystery of the RESURRECTION) will be a future _Partaker_ of the _same Reward_; and consequently the _whole Man_ must enjoy _one_ and the _same State_ of _Beatitude_; or _otherways_, as he shall have promerited. Whence I proceed to

CHAP. VII.
_Of the Formation of the_ EMBRYO.

THE _spirituous Substance_ of both SEEDS, by its own generative and active _Qualities_, in a well disposed WOMB, produceth a small _Consistence_ within the Space of _Seven Days_, call’d the GENITURA; which contains three[13] _Bullæ_ (so term’d by _Physicians_) superlatively MINUTE, design’d for the _three Spermatick Members_: The _one_ containing the purer Part of the _Seed_, full of _Vital Spirit_, for the _Heart_; the _other_, the more thick and pinguid Part, full of _Natural Spirit_, for the _Liver_; and the _third_, the more cold and crude Part, full of _Animal Spirit_, for the _Brain_.

ACCORDING to[14] _Hippocrates_’s Definition of the GENITURA, it appears the _likest_ of any Thing to a raw immature EGG, inclosing a certain red _Liquor_, with some pale-colour’d _Fibres_, of the finest _Contexture_, not unlike the _Filaments_ of a small _Spider’s Web_, wrap’d up with the said red thick BLOOD in the _Pellicule_.

BUT in this place I must farther observe, that the abovesaid _spirituous Substance_, in which the effective Virtue of CONCEPTION resides, is endued with _four_ distinct _Faculties_, which perfect as _many_ different _Operations_, all subordinately effected in the _Constitution_ of the CONCEPTION, _viz_.

I. THE _animatïve_ or _vivificating_ Faculty of the MENSTRUUM, called by some the first _Constitutive Faculty_ of _Conception_, operating, as above, in _Seven Days_; which is otherwise term’d the Time of _Spumification_, _Lactation_, or _Coagulation_.

II. THE _separative_ or _severing Faculty_ of the Parts of the grosser _Materials_ of the _Conception_, destinated for the respective _Constitution_ of the different _Organical Members_; which, being the Work of the next _Eight_ or _Ten Days_, is perfected about the 15th or 17th _Day_ from CONCEPTION; and this is called the Time of _Lineation_ or _Ramification_, when the GENITURA receives the Name of EMBRYO.

III. THE _collocative_ or _ordinating Faculty_ of all the severed material Parts of the different _Members_, disposing and placing them according to the _Law of Nature_, in due Order, Figure, and Situation; which, happening the following[15] _Twelve_ or _Fifteen Days_, about the 27th or 32d Day from _Conception_, is called the Time of _Carnification_; when the Embryo receives the Name of FOETUS.

NOW according to the Maxims of _Astrology_, as all _inferiour Bodies_ are govern’d and influenced by _Superiours_, so the _Seven Planets_ have Dominion over the _Man_, not only from the Day of _Birth_, but also from the Moment of _Conception_; yet not _All_ at one and the same Time, but every _one_ in their _Order_, reigning each its _peculiar Month_. According to which Principles, SATURN reigns the _first_ Month, suppeditating the humid and liquid _Substance_ of the GENITURA and EMBRYO, through his frigid and siccid _Quality’s_ due _Coagulation_ for generating the _Man_; by virtue of whose _Siccity_ the _uterine Retentions_ also happen.