Dr. Willis's practice of physick being the whole works of that renowned and famous physician wherein most of the diseases belonging to the body of man are treated of, with excellent methods and receipts for the cure of the same : fitted to the meanest capacity by an index for the explaining of all the hard and unusual words and terms of art derived from the Greek, Latine, or other languages for the benefit of the English reader : with forty copper plates.

CHAP. VII. The Corporeal Soul, or that of the Brutes, is Compared with the Rational Soul.

FRom what we have said is to be understood, how much it is that Brute Animals are wont to do with the whole furniture of the Corporeal Soul, and to obtain to∣wards the use of Reason: But now we shall endeavour to shew, how far they are below it, and how much less they are able to do than Man, endued with a Rational Soul. The means of observing the difference between these Souls are commonly to be had, being * 1.1 noted by divers Authors both Ancient and Modern and both Philosophers and Theolo∣gists, till it is almost worn thread-bare, yet we will take leave to shew you only some few select things, which for Methods sake, we shall reduce to these three Heads: viz. 1st. It is shown, That man using expeditiously and freely the Powers of the Superiour Soul, of the Intellect, Judgment, Discourse, and other Acts of Reason, shews them far excelling any Faculty or Science of the Brute, and the whole power of the Corporeal Soul. 2. By * 1.2 what Knitting the Corporeal Soul, and the Rational are joyned together, in the Hu∣mane Body, by what means they agree in the same habitation; also what offices they perform each. 3. Shall be declared, for what means, and for what occasions these Souls * 1.3 differ among themselves, yea sometimes are wont to dissent and move more than Civil Wars.

The eminency of the Rational Soul above the Brutal or Corporeal, shines clearly by * 1.4 comparing either, both as to the Objects, and to the chief Acts or Modes of Know∣ing. As to the former, when as every Corporeal Faculty is limited to sensible things, and every one of these to certain Kinds of things, the object of the humane Mind is eve∣ry * 1.5 Ens, whether it be above, or sublunary, or below the Moon, Material or Immaterial, true or fictitious, real or Intentional; wherefore Aristotle, who seemed to hesitate some∣thing about the Nature of the Rational Soul, hinting its acting Intellect as if it were Im∣material and Immortal, doth pronounce it not only separable and without Passion, but also unmixt because it understands all things. Lib. de Animâ 3. Cap. 4.

Secondly, The Acts or degrees of Knowledge, Common to either Soul, are Vulgar∣ly * 1.6 accounted these three. To wit, simple Apprehension, Enunciation, and Discourse; how much the Power of the Rational, excells the other Corporeal in each, we shall consider:

First, The Knowing Faculty of the Corporeal Soul is Phantasie or Imagination, which being planted in the middle part of the Brain, receives the Sensible Species, first * 1.7 only impressed on the Organs of sense, and from thence by a most quick Irradiation of the spirits delivered inwards, and so apprehends all the several corporeal things, accor∣ding to their Exterior Appearances; which notwithstanding, as they are perceived only * 1.8 by the sense (which is often deceived) they are admitted under an appearing, and not always under a true Image or Species. For so we Imagine the Sun no bigger than a Bushel, the Horizon of the Heaven and the Sea to meet, and then th•…•… Stars not to be far distant from us in the Horizon, and that in respect of us, there are no Antipodes; fur∣ther we may think the Image in the Glass, or in a Fountain delineates it self, that the Eccho it self is a Voyce coming from some other place, that the shore moves being on the water, yea and many other things, being received by the Sensories, whilst Phantasie is the only guide seem far other ways than indeed they are: But indeed, the Intell•…•…ct presi∣ding * 1.9 or'e the Imagination, beholds all the Species deposited in it self, discerns and

corrects their obliquities or hypocrisies the Phantasie there drawn forth sublimes, and divesting it from matter formes universal things from singulars; moreover, it frames out of these some other more sublime Thoughts, not Competent for the Corporeal * 1.10 Soul: so it speculates or Considers both the nature of every substance, and abstracted from the Individuals of Accident, viz: Humanity, Rationality, Temperance, Fortitude, Corporeity, Spirituallity, Whiteness, and the like; besides, being carried higher, it Con∣templates * 1.11 God, Angels, It self, Infinity, Eternity, and many other notions, far remote from Sense and Imagination. And so as our Intellect, in these kind of Metaphysical Conceptions, makes things almost wholly naked of matter, or carrying it self beyond every sensible Species, consider or beholds them wholly immaterial, this argues c••rtainly, that the Substance or Nature of the Rational Soul is Immaterial and Immortal: Because, * 1.12 if this Aptness or Disposition were Corporeal, as it can conceive nothing Incorporeal by Sence, it should suspect there were no such thing in the World.

Secondly, It appears clearly, from what was said before, that Phantasie, or the Know∣ing facultie of the Corporeal Soul, doth not only apprehend simple things, but also * 1.13 Compose or Divide many things at once, and from thence to make enuntiations: Be∣cause living Brutes, in various objects together, which are for food, discern things Con∣venient from others Inconvenient or unfit; moreover, they choose out of these, things grateful before others less grateful, and get them sometimes by Force, sometimes by Cunning, and as it were by stealth. A Dog knows a Man at a great distance; if he be a Friend, he runs to him and fawns on him; If an Enemy and fearful, he barks at him or flies at him, but if armed or threatning him, he flyes away from him. These kind of Propositions the Brutes easily conceive, for as much as some Species of the sensible * 1.14 thing being newly admitted, meets with Species of one thing or other before laid up in the memory, or being suggested by a Natural Instinct, associates with them or repulses them. But indeed, how little is this, in respect of the humane Intellect? which not only beholds all enunciations conceived by the phantasie, but judges them, whether they be true or false, Congruous or Incongruous; orders and disposes them into Series of Notions, accommodated to speculation or practice: Moreover, it restrains the phan∣tasie it self, being too instable and apt to wander through various phantasies; it calls it away from these or those Conceptions, and directs it to others, yea it keeps it within * 1.15 certain limits at its pleasure, lest it Should expatiate or divert too much from the thing proposed: Which out of doubt is a sign that there is a Superior Soul in Man, that moderates and governs all the faculties and Acts of the Corporeal. But the Intellect, not only eminently Contains every Virtue of the phantasie; but from the Species per∣ceived * 1.16 in it, deduces many other thoughts altogether unknown to the sense, and which the Phantasie of it self could no way Imagine. For Besides, that it conceives the for∣mal notions of Corporeal things, abstracted from all matter, and attributes to them prae∣dicates meerly Intentional yea and understands axioms or first principles alone, and as it were by a proper Instinct, without recourse to Corporeal Species; the humane mind * 1.17 also beholds it self, by a reflected Action, it supposes it self to think, and thence Know∣ing a proper existency, not to be perceived neither by Sense nor by Phantasie; when in the mean time, neither Sense nor Imagination (of which no Images are extant) do per∣ceive it self to know or imagine: Besides these, the Rational Soul comprehends, as it were by its own proper light, God to be Infinite and Eternal, that he ought to be Wor∣shipped, * 1.18 that Angels or Spirits do inhabit the World, Heaven, and places beneath the Earth, that there are places of Beatitude, and Punishment, and many other notions meerly Spiritual, by no means to be learnt from Sense or Phantasie.

3. The perogatives of the Rational Soul, and the differences from the other Sensi∣tive * 1.19 or Corporeal, may be yet further noted, by Comparing the Acts of Judgment and Discourse, or Ratiocination, which it puts forth more perfectly, and often time demonstra∣tively, when these Kind of Acts, from this power in the Brutes, are drawn forth imper∣fectly, and only analogically, we have already declared the utmost that Brutes can do, and how far they can go towards the exercise of Reasoning and Deliberation, through innate faculties, and acquired habits; which truly, if the whole be compared with the functions of the humane Intellect, and its Scientifick Habits, it will hardly seem greater * 1.20 than the drop of a Bucket, to the Sea. For to say nothing of that natural Logick, by which any one endoued with a free and perspicacious mind, probably and sometimes most * 1.21 certainly concludes, Concerning all doubtfull things, or things sought after, if that we mind how much the humane mind being adorned by Learning, and having learnt the Sciences and liberal Arts, is able to work, understand, and search out; it would be thought, tho in an Humane Body, to be rather living with Gods or Angels. For indeed here may be Considered, the whole Encyclopaedia or Circle of Arts and Sciences, which

excepting Divinity) hath been the Product or Creature of the Humane Mind, and in∣deed argues the Workman if not divine, at least to be a particle of Divine Breath, to wit, * 1.22 a Spiritual Substance, wonderfully Intelligent, Immaterial, and which therefore for the future is Immortal. It would be tedious here to rehearle the Subtil Wiles of Logick, and the extremely curious web of Notions, or of the Reason of Essences, or Beings, where the things of Natural Philosophy being unfolded by their Causes, are dissected as it were * 1.23 to the Life; the most pleasant Speculations, the profound Theorems or rather Cele∣stial, * 1.24 of the Metaphysicks or supernatural things; yea and the grand Mysteries of other * 1.25 learning first found out by humane Industry. But above the rest, is it not truly ama∣zing to see the most certain Demonstrations of the Mathematicks, and therefore a-Kin * 1.26 and greatly alluding to the Humane Mind, its Problems and Riddles how difficult soever to be extricated, with no labour, yea and many things of it attained, and most glorious Inventions. What is it below a Prodigy, that Algebra from one Number or Dimensi∣on, * 1.27 which at first was uncertain and unknown, being placed, should find out the quantity of another altogether unknown? What shall I say concerning the Proportions of a Circle, a Triangle, a Quadrangle, and other Figures, and of their Sides or Angles various∣ly measurable among themselves, being most exactly computed? what besides, that the Humane Intellect having learnt the Precepts of Geometrie and Astronomie, takes the spaces of inaccessible places, and their heights, the floor or breadth of any superficies, * 1.28 and the contents of solids, yea the dimensions of the whole Earthly Globe: measures ex∣actly the spaces of hours and days, the times of the year, the Tropicks, by the progress only of a shadow? yea it measures the Orbs, Magnitudes, and Distances of the Sun and Starrs, for a long time to come, Calculates, and exactly Foretells, their risings and set∣tings, motions, declinations, and Aspects one to another; we should want time, should we go about to enumerate the several portentous things, either of the practice or specula∣tion in the Mathematicks. Then, if passing over to Mechanical things, We shall consi∣der the several Works and Inventions of Workmen, and the artificial Smiths-Works won∣derfully * 1.29 made, there will be no place for doubting, but that the humane Soul, which can so famously understand, invent, and find out, and effect, I had almost said, Create things so stupendious, must needs be far above the Brutal, Immaterial and Immortal; especially because Living Brutes obtain only a few and more simple Notions and Intentions of Acting, yea and those always of the same Kind, and not determinated but to one Thing, altogether ignorant of the Causes of things, and know not Rights or Laws of political Society: further, they make no Fires or Houses, nor find out any me∣chanical Arts, they put not on cloaths, nor dress their food, yea unless taught by Imita∣tion, they know not how to number Three. When therefore we have plainly detected * 1.30 in Man, besides the Corporeal Soul, such as is Common with Brutes, the prints of ano∣ther superiour, meerly spiritual, we shall next seek out by what bond, and by what necessitude, these twins are conjoyned, and intimately come together, in the same Body.

Some of those, who have shew'd the difference, between the Souls of the Brute and of Man, affirming the Irrational or Corporeal peculiar to them, would have the Ratio∣nal Soul of Man, to perform not only the Offices of the Intellect and Discourse, but also the other Offices of Sense and Life, yea to do and administer the whole Oeconomy of Nature: To which opinion (however it may have prevailed in our Schools) the opinions of most * 1.31 learned men of every Age has been clearly opposite. That I may not be tedious, in rehear∣sing of many, I shall cite only two Authors (but either of which is worth a Multitude) in the Confutation of this Assertion. One is, that famous Philosopher, Peter Gassendus, who Physic. Sect. 3. lib. 9. Cap. 11. differencing the Mind of Man, as much as he could, from that other Sensitive Power of his, by many and very remarquable notes of discrimi∣nation, yea (as 'tis said in the Schools) by Specifick Differences, he has (as they say) divided the whole Heaven between: Because when he had shewed this to be Corporeal, * 1.32 Extensive, and also Nascible or that may be born, and Corruptible, he saith that the other was an Incorporeal Substance, and therefore Immortal, which is Created mediately by God, and infused into the Body; which opinion he shews Pythagoras, Plato, Aristotle, and many ancient Philosophers, besides Epicurus, very much to have favoured; excepting how∣ever, that they, for as much as they not knowing the beginning of the Soul they judged Immortal, affirmed it, taken from the Soul of the world, to slide into the humane Body, and it to be refunded again either immediately into that Soul of the World, or mediately at length, after a Transmigration thorow other Bodies. The other suffrage concerning this matter is, of the most Learned Divine, our Dr Hammond, who unfolding that Text of St Paul to the Thessalonians, 1 chap. 5. v. 23. The whole Body Soul and Spirit: says, that man is * 1.33 divided into three parts, to wit, First into the body, which is the Flesh and Members:

Secondly, Into an Animal Life, which also being Animal and Sensitive, is common to Man with the Brutes; And Thirdly, into Spirit, by which is signified the rational Soul, at first Created by God, which being also Immortal, returns to God, Lib. Annot. on the New Testament, p. 711. He Confirms this his Exposition, by Testimonies taken from Ethnick Authors, also from the Fathers. And truly it is most evidently plain, from what hath been said, That Man is made, as it were an Amphibious Animal, or of a mid∣dle Nature and Order, between Angels and Brutes, and doth Communicate with both, with these by the Corporeal Soul, from the Vital Blood, and heap of Animal Spirits, and with those by an intelligent, immaterial, and immortal Soul. And indeed, Reason * 1.34 persuades us plainly that 'tis so, to wit, for as much as we find in our selves, as by and by shall be more fully shown, the Strifes and Dissentions of one Soul with another, sometimes this, and sometimes that getting the Rule, or being in Subjection. But as it * 1.35 is said, That the Rational Soul doth exercise of it self all the Animal Faculties, is most improbable; because the Acts and Passions of all the Senses, and Animal Motions are Corporeal, being divided and extended to various Parts; to the performing which im∣mediately, the incorporeal and indivisible Soul seems unable, so that it would be finite. Then as to what respects that Vulgar Opinion, that the Sensitive Soul is subordinate to the Rational, and is as it were swallow'd up of it, as that which in Brutes is the Soul, is mere Power in Man; these are trifles of the Schools. For how should the Sensitive Soul of Man, which subsisting at first in Act, was material and extended, foregoing its Essence * 1.36 at the coming of the Rational Soul, degenerate into a mere Quality? if that it should be asserted, That the Rational Soul by its coming, doth introduce also Life and Sensa∣tion, * 1.37 then Man doth not generate an animated Man, but only an inform Body, or a rude lump of Flesh.

Therefore, supposing that the Rational Soul, doth come to the Body first animated by another Corporeal Soul, we shall inquire, by what Bond or Knitting, since it is pure * 1.38 Spirit, it can be united to it, for as much as it hath not Patts, by which it might be ga∣thered to, or cohere with this whole, or any of its Parts. Concerning this, I think we may say, with the most Learned Gassendus, That the Corporeal Soul is the immediate Subject * 1.39 of the Rational Soul, of which, as she is the Act, Perfection, Complement, and Form by her self, the Rational Soul also effects the Form, and Acts of the humane Body. But for as much, as it seems not equal nor necessary, that the whole Corporeal Soul, should be employed by the whole Rational; therefore we may asfirm, this purely Spiritual, to sit as in its Throne, in the principal Part or Faculty of it, to wit, in the Imagination, made out of an handful of Animal Spirits, most highly subtil, and seated in the Middle or Marrowie part of the Brain: Because, when as the Species, or every sensible Im∣pression, of which we are any ways Knowing, being inflicted any where on the Humane Body, is carried to the Imagination or Phantasie, and there all the Appetites or Spon∣taneous Conceptions, or Intentions of things to be done, are excited, the Intellect or Humane Mind, presiding in this Imperial seat, easily performs the Government of the whole Man. For (as Gassendus properly has it) As there is no necessity for a King, to be in his whole Kingdom, but only in his Palace, to which place, are carried whatever happens in the * 1.40 Kingdom; so the Phantasie is the Kingly Palace of the Intellect, to which may be brought what∣soever * 1.41 are acted Spontaneously and to our Knowledge, in the whole Body. But as to what has relation to the Functions merely Natural, which being done by a constant manner of Oeconomy, as it were by a Law from the Creator, are performed unknown to the Ani∣mal, it were not fit, that the Imagination, much less the Intellect, should attend on these lower Offices: althô also, the faults of these, as often as they are amiss, lying hid to the Imagination, the Intellect most often finds them out, and procures them to be amended. As to the Mode of the Intellect, by which the Phantasms of all sensible Things being drawn in the Imagination, is beheld, it may be said, That this is done * 1.42 not by perculsion from the Corporeal Species, (for this is repugnant to the Corporeal Faculty) but by an Intuition into it self, expressed in the Phantasie. But as the Rational Soul, will stay and preside in the Court of the Phantasie, there is no need that she should be shut out from thence, or bound by any Bond; because destinated to this by the most high Creator, to wit, that it should be the informing Form of Man; and also her self is very much inclined, to the Inhabiting this House; because, whil'st in the Body, it de∣pends * 1.43 very much, as to its Operation, on the Phantasie, without the help of which, it can know or understand nothing. For it draws its first Species and fundamental Idaea's, by which it rears all its manner of Knowledge, from the Imagination; wherefore, * 1.44 that the Mind of one Man understands more, and reasoneth better, than that of ano∣ther, it does not thence follow, that Rational Souls are inequal, but every disparity, concerning the Intellect, proceeds immediately from the Phantasie, but mediately and principally from the Brain, being variously disposed. For as this being affected, by an

Intemperate or Evil Conformation, the Spirits being made more dull, or hindred, can∣not * 1.45 irradiate and actuate in their due manner; therefore the Phantasms are diffi∣cient or distorted, and the Faults or Vices of these infects the Intellect. Hence it very often happens, by reason of some hurt coming to the Brain, that the Faculties or Habits, or Ratiocination or Reasoning, howsoever strong, are diminished or taken away: Be∣cause, as the most Skilful Gassendus tell us, That the acquisition and loss of an habit, stands in the Power of the Brain and Phantasie, a subject purely Corporeal; but that the Intellect, 〈◊〉〈◊〉 it wants Parts, cannot be wrought upon by Parts, but that it is from the beginning, and of its own Nature, a full and perfect power of understanding; which understands, not more by the coming of any Habit, but is rather it self an Habit, always ready to understand: where∣fore he says, that Aristotle has hit the mark, when he says, that his Agent having its Intel∣lect, * 1.46 as it were a Light, had it therefore as it were a certain Hahit: to w•…•…t, when this Intel∣lect, as it were a Light, is ever ready to illustrate; therefore it would have it self like to an Habit, in a Workman or Artist, to whom, when you give an Organ or Instrument, as an Harp to an Harper, he is presently ready to Play; by which it comes to pass, as he says, the Intellect also to come under such a Reason, like as Art comes under Reason, as to Matter; So we may say, As an Harper has in himself the Skill of Playing on the Harp, and if he shews not his Art, there is a defect, not of himself, but by reason of the absence or * 1.47 the depraved disposition of the Harp; after the same manner, the Intellect is aboundantly In∣structed, in its own Nature, that it understands, and uses Phantasies, and if it may not do it, the cause is not in it self, but is either in the absence of the Phantasms, or their Imperfection. For indeed, as the same Author afterwards adds, The chief Function of the Humane Intel∣lect seems to be like that of the Angels, that it is of its own Nature, merely Intelligent, that is, Knowing things by a simple Sight, not by Ratiocination; But that darkness is poured on it dwelling in the Body, that it doth not perceive all that it understands, simply, nakedly, and as it were through the means of Intuition; but attains it very much by reasoning, that is, successively, and proceeding as it were by degrees.

From these we may probably Conclude, or at least Conjecture, after what manner the Rational Soul remains in the other Corporeal, and using as it were its Eyes, and other Powers, understands; yea, and this mediating or coming between, she is said to be united to the Body, and to be its informing Form. As to the first yoaking of the one Soul with the other, thô the Rational Soul it self, and this, is altogether ignorant of its Birth, we may affirm notwithstanding, what is Consonant to Holy Faith, right Reason, and to the Authority of Divines, who were of the chiefest note; That this immaterial Soul, * 1.48 for as much as it cannot be born, as soon as all things are rightly disposed for its Recep∣tion, in the Humane formation of the Child in the Womb, it is Created immediately of God, and poured into it.

But that some have said, That the Rational Soul is propagated Ex traduce or of its Kind, for as much as oftentimes the Son, in respect of Wit, Temperament, Ingenui∣ty, * 1.49 the Affections, and other Animal Faculties, is exactly like the Father, it follows not; because these Gifts and Offices proceed immediately from the Corporeal Soul, which we grant to be begotten by the Father, together with the Body, but not the Rational Soul. In what State this at last exists, being freed from the Body, and what Kind of Understanding and Knowledge it enjoys, is not easie to be determined; but since we shall be like the Angels, we may think, that the separated Soul doth see all Ob∣jects * 1.50 with a Simple sight, and by no Corporeal Species, and wants no Ratiocination, for the discovering any thing lying hid in them. But this Speculation being let alone, as too airy, we shall further Consider, other Gestures and Manners of the Rational Soul, whil'st it lives in the Body; and as hitherto we have seen the Marrying together of it, with the Corporeal Soul, and the mutual Commerces and Friendships as to the Knowing Faculties of either, we will now consider the Disputes and Wranglings of these, which in respect of their Powers, often happen: because the Intellect and Imagi∣nation, * 1.51 do not agree in so many things; but that it, and the Sensitive appetite, are wont to disagree in more: from which Strifes may further be argued, the distinct mea•…•…s of the aforesaid Souls, both as to their subsisting and working.

3. As there is said to be in Man a twofold Knowing Power, viz. The Intellect and the Imagination, so it is commonly affirmed, that there is a twofold Appetite, viz. The Will, * 1.52 which proceeding from the Intellect, is the Handmaid of the Rational Soul; and the Sen∣sitive Appetite, which cleaving to the Imagination, is the Hand or Procuress of the Cor∣poreal Soul. Which Opinion, thô it be founded on the Sayings of the Ancient Philo∣sophers; for that by Plato and Aristotle, The Will is attributed to the Rational Part, and to the Irrational Lust and Wrath; yet it ought not to be so taken, as if the Rational Soul, for that it is immaterial, and therefore esteemed without Affection, should be obnoxious to the Affections of desires or aversations, from every shaking approach of Good or

Evil, of that being turbulent; for this indeed is repugnant to its incorporeal Nature, * 1.53 and to its Dignity and Prerogative above other Powers. Without doubt, in the Con∣templation of Truth and Goodness, and especially of that which is the sum of either, in the doing of good Works, in the Knowledge of things by their Causes; and in the Exercises of Habits, both Scientifick and Practical, great Complacency happens to this; and on the contrary a certain displeasure for the want of these. Moreover, the Love of God, of Virtue, and of all that is good, and the detestation of Vices, and of wick•…•…d Men; yea, and other pure Affections, and such as are Simple, coming without pertur∣bation or trouble, belong to the Rational Soul: In the mean time, That she (according to Plato) like the top of Olympus, might enjoy a perpetual Serenity, hath the whole heap of Perturbations below it self, and in the irrational part, placed like Clouds, Winds, and Thunder, in an inferior Region, and under its feet. And truly, all the vehement Affections or Per∣turbations of the Mind, by which it is wont to be moved, and inclined hither and thither, for the Prosecuting the Good, or shunning Evil, belong wholly to the Corporeal Soul, and are seen to obtain the same seat with the Phantasie, within the middle or marrowy part of the Brain: (by what means the Passions also affect the Praecordia by consent, shall be declared afterwards) in the mean time, the Intellect, even as it beholds all the Phan∣tasms, and Orders and Rules them at its pleasure; so it not only perceives, but whil'st it is its self, governs and moderates, all Concupiscences, and Floods of Passions, that are wont to be moved also within the Phantasie; and so, as it approves these Affe∣ctions, and rejects those, now excites others, now quiets them, or directs them to their right ends, the Rational Soul it self is said to exercise certain Acts of the Will or Power, by these kind of Dictates of hers, and that she her self wills or wills not, the same thing, which by her Permission or Command, the Sensitive Appetite desires or hates.

But the Corporeal Soul does not so easily obey the Rational in all things, not so in * 1.54 things to be desired, as in things to be known: for indeed, she being nearer to the Body, and so bearing a more intimate Kindness or Affinity towards the Flesh, is tied wholly to look to its Profit and Conservation: to the Sedulous Care of which Office, it is very much allured, by various Complacences, exhibited through the Objects of every Sense: Hence she being busied about the Care of the Body, and apt by that pretext, its natural * 1.55 Inclination, and indulging Pleasures, most often grows deaf to Reason, perswading the contrary. Further, the lower Soul, growing weary of the yoak of the Other, if occa∣sion serves, frees it self from its Bonds, affecting a License or Dominion; and then there may plainly be seen the Twinns striving in the same Womb, or rather a Man clearly distracted or drawn several ways, by a double Army planted within himself; to wit,

—Where Ensigns Ensigns meet, * 1.56 And where with Arms, they one another threat;

This Kind of Int•…•…stine Strife, does not truly cease, till this or that Champion becoming Superior, leads the other away clearly Captive. Althô in the mean time, to the Esta∣blishing the Empire of the Rational Soul, also for the Vindicating of its Right and Prin∣cipality, from the Usurpation of the Sensitive Soul, the Precepts of Philosophers, and Moral Institutes are framed; and when these can do little, Sacred Religion gives far more potent helps, whose Laws and Precepts being rightly observed, are able to carry Man, not only beyond the Brutes, but himself, to wit, above his Natural State; for as much as they subject the Sensitive Soul to the Rational, and both to the most high God. * 1.57 But yet, such a Divine Politie is not erected in Man, without great Contention: Be∣cause, whil'st Reason using its proper force, and also Institutes and Sacred Ethicks, en∣deavours to draw the Faculties of the Corporeal Soul to its Party, fhe rising against it, adheres pertinaciously to the Flesh, and is hardly pull'd away from its Blandishments; yea, what is to be lamented, it seduces in us the Mind or Chief Soul, and snatches it * 1.58 away with it self, to role in the Mud of Sensual Pleasures: So that Man becomes like the Beast, or rather worse; to wit, for as much as Reason becoming Brutal, leads to all manner of Excess. But indeed, 'tis not always so with the Empire of the Mind, but that she returning at length, sometimes on her own accord, or awakened by some occasion, and knowing of its tall, arises up against the Sensitive Soul, as against an Enemy or Traitor, casting her out of her Throne, commands her to Servitude; yea, sometimes by * 1.59 reason of some wickedness committed, it compels it to torment it self, and its Lover the Flesh, and so to expiate as much as it may, its faults, by inflicting on it proper Pu∣nishments. Indeed, these kind of Acts and Affections of Conscience, near to Man, * 1.60 plainly shews, that there is in him either two Souls subordinately, or at least the Parts of the same are far different; to wit, when one of which oppos•…•…s the other, and either strives for the obtaining of Proselytes, it happens that Man is hurried into contrary En∣deavours, and is acted little less than like a Daemoniack possess'd with a Legion. But

having proposed these things, concerning the Rational Soul, (which we have touch'd only by the by, as besides our purpose) we will return to the Corporeal, and as we have illustrated its Essence, Hypostasis, and Integral Parts, we shall now descend to the Ex∣plaining of its Affections, or Passions.

But in the mean time, as we have shewn, by comparing the Corporeal Soul of the Brute, with the Rational of Man, what vast difference there is between them, perhaps it might be to the purpose, to compare the Brains of either, and to observe their diffe∣rences. But this Anatomy being elsewhere made, we have noted little or no difference, in the Head of either, as to the Figures and Exterior Conformations of the Parts, the Bulk only excepted; that from hence we concluded, the Soul Common to Man with the Brutes, to be only Corporeal, and immediately to use these Organs. But as we have shewn •…•…he description of a Sheeps Brain, dissected within the Cortex, and as it were made bare of Flesh, whereby all the Interior Parts might appear, we shall here also, to Crown the work, give you the Figure of an Humane Brain; so as all the inward Parts may be laid open.

The Eighth Table,

Contains a new Anatomy of the Humane Brain, where, by a Dissection with an Instru∣ment made thorow the Bill, the Callous Body, and the Fornix or Arch, and their Parts being taken away and separated; the streaked Bodies, also the Optic and Orbicular Prominences, one side erased, and the other whole and plain, are Ex∣hibited.

• A. A. A. A. The Hemisphear of the Brain divided and separated by themselves.
• B. B. B. B. Portions of the Callous Body with the Fornix cut off, and removed apart.
• C. The Basis of the Fornix, with its Roots, which cohered with its Trunk Y Y; divided Por∣tions of which, with Cuttings off of the Callous Body, are laid apart on the right and left hand.
• D. One streaked Body scraped or Erased, that the Medullary streakes or nervous Tracts may appear.
• E. The formost border of this Body, sticking to the right Hemisphear of the Callous Body.
• F. G. The Basis and the Cone, of the same Body.
• H. The hinder Border of the same, in which the Optick streaks, yea and other Medullary Pro∣cesses, are sent from the Orbicular Prominences.
• I. The streaked Body of the left-side plain, with the Vessels creeping thorow them; whose Borders and Ends are made after the same as in the right.
• K. The right Optick Chamber erased, whose Medullary streaks, being strait and thick set, K. K. are stretch'd forth, into the Border of the streaked Body.
• L. The right Nati-form Prominence in like manner erased, with streaks stretched forth into the Medullary Process M.
• M. The Medullary Process, which proceeding from the Testes, and compassing about the Nates, sends from thence other Medullary passages into the streaked Body, as more plainly ap∣pears in the left side being whole.
• N. The Pineal Kirnel in its proper place.
• O. O. The Orbicular Prominences called Testes, Marrowy thorow the whole.
• P. The left Nati-form Prominence plain and whole, which is smaller in Man, and for the most part Marrowy.
• Q. A Medullary Process, Compassing the Nates, from which is sent one Medullary Pipe or passage R. towards the Cone of the streaked Body, and another S. towards its Basis; of which by and by a forked branch goes forth, one r. to the middle of the streaked Body, the others, to the corner of its Basis.
• T. A Transvers shoot knitting together the aforesaid Branches.
• V. The hinder Borders of the streaked Bodies, joyned together among themselves.
• W. The Gap or Chink leading to the Tunell.
• X. The Gap or Chink, leading into the Cavity, lying under the Orbicular Prominences.
• Y. A Medullary Process, leading from the Oblong Marrow, into the Cerebel, which seems to be the root of this.
• Z. Z. Separated Portions of the Cerebel cut off., that its Tracts both Marrowy, and Cortical or Barkie, may be seen.
• X. The Cavity or hollowness lying under the Cerebel.

• ... page 44
  [illustration]

  Tabula VIII

Notes

• * 1.1

  Three heads of this Discourse viz. 1. It is shown that the Rational Soul far excels the Brutal.
• * 1.2

  2. How both Souls are joyned in Man, and
• * 1.3

  3. How they frequently disa∣gree among themselves.
• * 1.4

  The Priority of the Rational Soul as to
• * 1.5

  1. The Objects which are E∣very Ens.
• * 1.6

  2. The Acts of Knowing. The first Act of either Soul is simple Appre∣hension.
• * 1.7

  The power of this in Brutes is Phantasie or Imagination.
• * 1.8

  Which is often deceived.
• * 1.9

  In man it is the Intellect presi∣ding or'e the I∣•…•…agination.
• * 1.10

  Which discerns the errors of this.
• * 1.11

  Sublimates its notions, & di∣vests them from Matter.
• * 1.12

  Contemplates immaterial Substances.
• * 1.13

  The Second Act of either Soul is Enunciation.
• * 1.14

  What and how slender this is in Brutes.
• * 1.15

  The rational judges, discerns, and directs the propositions of the Phantasie.
• * 1.16

  It deduces from these others more sublime thoughts.
• * 1.17

  It beholds it self by a reflect∣ed Action.
• * 1.18

  And Contem∣plates other things remote from sense, as God &c.
• * 1.19

  The Ratiocina∣tion of the Brute, what and how vile.
• * 1.20

  The humane Mind immensly more excellent.
• * 1.21

  Is imbued with a natural Lo∣gick.
• * 1.22

  It hath Crea∣ted all Arts & Sciences (except Theologie)
• * 1.23

  Logick.
• * 1.24

  Physick.
• * 1.25

  Metaphysicks.
• * 1.26

  Mathematicks.
• * 1.27

  Algebra.
• * 1.28

  Admirable things of Geo∣metry and A∣stronomy.
• * 1.29

  The humane Mind does wonders in me∣chanicalThings.
• * 1.30

  In respect of Man, how little is it that the Soul of a Brute Can do?
• * 1.31

  That there are two distinct Souls in Man besides many other of latter Time there are for Authors
• * 1.32

  Gassendus
• * 1.33

  And Hammond.
• * 1.34

  This also Rea∣son dictates.
• * 1.35

  The Rational Soul does not exercise the A∣nimal Faculties.
• * 1.36

  Obliterates not the Sensitive Soul by its Com∣ing.
• * 1.37

  Nor transmutes it into a mere Power.
• * 1.38

  By what Bond the Rational Soul is united to the Body.
• * 1.39

  That the Corpo∣real Soul is the Subject of the Rational. Gass-Physic. Sect. 3. Memb. Post l. 9. c. 11.
• * 1.40

  Gassend. Ibid.
• * 1.41

  The Seat or Pa∣lace of the Hu∣mane Mind, is in the Phantasie.
• * 1.42

  The manner by which the Phan∣tasms are be∣held by the In∣tellect, viz. In∣tuition, not Per∣culsion.
• * 1.43

  The Rational Soul is inclined to the Body.
• * 1.44

  The Intellect de∣pends upon the Phantasie.
• * 1.45

  By reason of the various Consti∣tution of this, and the Brain, Souls seem un∣equal.
• * 1.46

  How the Ha∣bits of Reason∣ing are acqui∣red and perfor∣med.
• * 1.47

  Gassendus, Ib.
• * 1.48

  That the Ratio∣hal Soul is Cre∣ated and poured inio the formed Body.
• * 1.49

  Not propagated Ex traduce.
• * 1.50

  Separate States.
• * 1.51

  A Plurality of Souls in Man, is manifest by their differen∣ces.
• * 1.52

  In Man a two∣fold Knowing Power, and a twofold Appe∣tite.
• * 1.53

  The Rational Soul of it self without Affe∣ctions; how it governs and or∣ders the Phan∣tasie and Affe∣ctions.
• * 1.54

  In things to be Known, the Cor∣porealSoul obeys the Rational, but not in things to be done.
• * 1.55

  The Corporeal Soul inclining her self to the Flesh,
• * 1.56

  Fights against the Rational.
• * 1.57

  How it is re∣duced to Obe∣dience.
• * 1.58

  It often seduces the Mind.
• * 1.59

  Wars are 〈◊〉〈◊〉 between them.
• * 1.60

  Affections of Conscience nigh to Man.